THE CHRONICLE AND INSTITUTION OF THE ORDER OF THE SERAPHICAL FATHER S. FRANCIS.  
CONTAINING His life, his death, and his miracles, and of all his holy disciples and companions.  
SET FORTH First in the Portugal, next in the Spanish, then in the Italian, lastly in the French, and now in the English tongue.  
THE FIRST TOME.  
AT S. OMERS, By JOHN HEIGHAM, Anno 1618.  
With permission of Superiors.   

TO THE MOST RELIGIOUS ENSIGNE-BEARERS OF S. CLARE; THE ENGLISH POOR CLAROES IN GRAVELINGE, THE AUTHOR WISHETH VICTORIOUS TRIUMPH.  
NAturalists amongst other elaborate curiosities of nature not unworthy moralyzinge report of the Salamander, that contrary to the inclination of other beasts her life is cherished by the fire, which by reason of its furious violence to others is termed Elementum implacabile, an element with all most impossibility to be assuaged: whence may be plausably verified the physicians proverb that. The same drug cures & kills, understanding according to the diversity of the patient's malady. No marvel then most, Reverend mother, and Religiously devoted Sisters, if I after my long experience of your almost Salamander like life, by dedicating this book to your Religious view, should add fresh coals to kindle or rather cherish your long since kindled fire of Devotion (wherein you live contrary to those in the world of your Sects.) And no marvel if therein I should give you a receit composed of divers poisons (for so they are to Heresy) since I see they are peculiar restoratives and infallible Antidotes to your sores, for what sooner cures a longing, then to satisfy the appetite with the thing longed for? which earnest desire or longing it pleased you (Right worthily Religious) to manifest by your zealous importuning me to prevail with a third, that could and would undertake the Translation of this work ●rom French wherein it was impressed to our vulgar tongue, for your more facile and pleasant reading of the lives of so famous worthies who are indeed as exemplars, or so many plattformes for direction of your already initiated journey. Which being with much difficulty obtained, & after long expectation finished by the great pains of an extraordinary deuot● of your order, and particularly of your covent, whose will it also is that by reason you were only in cause of the Translation, & through your entreaty only it was provided for in the impression, that the whole volume of his labours ●hold be shadowed under your matronadge. I have not therefore enforced you to foster a strange feature, but 〈◊〉 to which yourselves are mothers, neither have I done it making mine own head my counsel house, but with advise of the Authore and other benefactors of the work, since therefore ye have deigned to beget it, be contented to conserve it against what difficulties the world shall oppugn it. Ye have for your encouradgment herein infallably assurance of infinitely redoubled merit For as casuists hold, whatsoever is produced to public use, by how much it is a cause of further good or hurt to the imbracer of it, in equal measure is the increase of merit or demerit to the Setter forth, and therefore it is thought of Calvin (whom our country rules) that accidentally, by how much his heresy increaseth, his torments increase; ye therefore on the contrary, either respecting your own merit by being more than semie authors, and patronesles of a work of so great expectance, or else merely examore amic ●ia, as Philosophers tea me it, reflecting one the good of others for Non n●b s nati sumus, we are not borne to ourselves, ye have reason to accept it under your shelter: To this end ye have an Anthem in the office of our holy Father S. Francis instituted by reason of a divine oracle, wherein it was revealed to him, that he should not only be solicitous for himself, but study the good of others; S. Paul witnesseth of himself that he could be contented to loose heaven that he might win it for others; here is a miraculous charity, yet ye are not driven to that extremity, but by being a means of others arrival into heaven, ye increase your own joys. Again; neither let the title of patronesses deter you, as if it savoured of the world which ye have abrenunciated, or as if it did not correspond with your Religious simplicity which ye have embraced; for the great affinity of the work with your truly simple dispositions, of itself did challenge you; For if either you respect the subject, it is a Chronicle of SS. wherein nothing can be expected but mere simplicities; Again it is of S. Francis SS. who was a mirror of simplicity; if you respect the method in the handling 'tis fitted to the matter, as yourselves will soon experience: Your office therefore in matronizinge, is but with your wont simplicity to offer the transtatours labours to god almighty for success: Wherein I would entreat you to offer up me as your devoted servant,  
CLA. FRA.   

TO THE READER.  
THE multitude of books which now adays are printed with purity and elegancy of tongues and languages, are so abundant, that it causeth many to reject the reading of such as they ought to have always in hand for edification and profit of their souls, and not for curiosity, in regard that though all good and true doctrine, aught to be highly esteemed as the nourishment of the soul (the food wherofis, the intellectual understanding of the truth:) yet ought the discreet and Christian Reader to consider how different is the fruit collected of one book, before an other, that with the greater profit he may dispose of his hours, and keep his cogitations employed, and that as books increase, so may augment in him discretion and judgement of reading them: that so he may of each of them gather some fruit. And certainly I admire that, sith when we see avenimous beast we are terrified and tremble, for fear of his poison: how we are so senseless, as with delight to read heretical or dissolute books, considering that they corrupt good manners, and induce to vices and vanities: which are also most subtle venom, whereto making the least approach, it taketh such root in us, and doth afterward so bud forth, that empoisoning our souls, it becometh incurable. And which is yet worse, we permit ourselves easily to be infected, because the scope and discourse of such books are pleasing unto us, as being conformable to our appetite and to our lascivious inclination: and thus according to the custom, presenting poison under a sweet or alluring bait. And therefore if the studious and careful Christian, desire to observe any due course in his reading, sith it so much importeth him, let him understand, that next to the doctrine of faith, and the counsels of holy scripture, no other can ever so much advance him to purchase virtues, and hate vices, as the frequent and ordinary reading of the conversation and life of the holy servants of almighty God, considering with all that is a natural thing, that to attempt a difficult and dangerous enterprise, we are therein much more induced by example then by any persuasions of whom soever: though we acknowledge them to be certainly true. None could be found that would resolve joyfully to embrace the virtue of poverty, humility, chastity, fasting, and other penitential labours, if he knew not that others, not only with words exteriorly, but really with works have embraced the same: Neither was it for any other cause, that our Lord JESUS Christ would personnaly come into this world, but by example to show us the way of our salvation, and his holy will, because the examples & advertissementes of his faithful servants, would not suffice to retire us from our evil conversation and way, and to settle us in his, no not the precepts which he had given in the first written law. But when he began to walk this way, how many were there that would accompagny him, very seriously serving him even till their death, and this only for his love? The Church therefore knowing right well the glory that redoundeth to almighty God, and the fruit which men gather by the memory of the life of our lord JESUS Christ and of his saints, doth every day propose and set them before our eyes, in the divine office, in the sacrifices and solemnities, that it should not be tedious unto us to follow and imitate them whom we praise, and whose memory we honour, and that likewise we should not esteem it laborious to walk that way, which alone conducteth us to eternal life. Hereof mayest thou consider (devout Reader) what use, almighty God maketh of his elect, in favour of us, because we are (saith S. john) coadjutors to the salvation of souls, we may hence also conceive how greatly we are obliged to the trueseruantes of God, who have so put themselves to pains in the exercise of virtues, that they have left the way open, that such as seek it may find it, and by their examples have taught us which it is, and with whath force and industry we may attain unto true glory. Those of former ages guided only by natural light, did use exceeding diligence, to induce and animate themselves by the examples of their famous predecessors, using them as so many spurs unto virtue, to the end they might in no time be defective in the obligation they had both to their native country, and to their own honour: and indeed the milk where with they nourced their children in their public schools, was the generous acts of their ancestors, which were red unto them in poems, and orations, that by means of those examples, the children might be affected to virtue, and inflamed with desire of glory, although it was more vain than virtuous. This is of such force, that even at this present, many of our Christians following the same practice, cause their children to spend the most entiere part of their age, in committing to memory, the heroical acts of the ancient Grecians and Latins. But would to God that too many did not employ and waste all their life in this study, and that many others were not more affected to Homer, Cicero and Virgil, then to JESUS Christ. O extreme indignity of Christians.! deserving sharp reprehension and eternal punishment, in regard that they glory to be imitators of the superstitious Gentiles, who as they wanted faith, and the true light illuminating the heart of Christians, so was not their virtue true and solid, but exterior and vain. And although that in that time of obscure darkness, they gave to men some sparkle of light, some little knowledge of virtue, more with words then with effect, these Pagans nevertheless persist in obscurity even in the clear day of the true light of our lord JESUS Christ, the sovereign truth and perfection, and are unworthy to be honoured in comparison of true Christians, who being illuminated with the light of faith, can easily discern, judge and condemn the world with his unwise adherentes: because as the Apostle S. Paul Saith, the spiritual man 
1. Cor. 20  knoweth and judgeth all things: Pagans on the contrary, glorying and esteemning themselves wise with their eloquence, become sottish and ignorant, as having attributed and given unto creatures, that which appertained only to the Creator: but they whose cogitation and confidence is more settled and grounded on the divine will and doctrine then human, and do follow celestial, not earthly Philosophy: such, I say shall only arrive to heaven, whence first descended their knowledge, they cannot err, being taught by the eternal wisdom, neither shall they ever want glory, even among mortal people, though they have with all possibility shunned the same, but shallbe illustrious to all the world. For though antiquity have exceedingly honoured great ambitious persons, that desired to leave some memory and renown of themselves in this world after their death: yet our holy mother the Church doth far more exalt and make more glorious our Saints continually in the predications, feasts, and solemnities, which for them and in their honour are celebrated; besides that we believe that they live and gloriously reign in heaven, in the contemplation of their Lord. So that the true servants of God are blessed among Angels, and honoured among men, as eminent saints, as great they are, and worthy of all reverence. Altars are every where consecrated, and churches bult in their names, their images are honoured, their words and works are highly commended and preached, their relics are reverenced and worshipped on earth, their souls glorified in heaven, and the miracles and excellent works both ancient and modern, which our lord in them, and by them hath wrought, are with exceeding great glory admired. Our Lord even in this world recompenseth his elect, who not in appare●e, but in effect are virtuous and holy, and incorruptedlie conserve their faith to their Creator. When was there ever found in any time among the ancient naturalistes, such constancy, such faith, temperance, magnanimity, sweetness, mercy, justice, fortitude, and loyaulty, as hath been found in our Christians, who by no kind of threats or fair speeches of Tyrants, could be induced, to leave their obedience unto God, could never be corrupted by any promise or recompense, nor have been inclined by any kind of flatteries or favours, but persisting firm & constant in the truth, have nothing esteemed nor feared the terrible and horrible torments, were they never so barbarous, nor in the extremity of them, or death itself, but have always remained immovable and invincible in true virtue & piety, not desiring revenge or detriment to the persecutors or executioners, but pardon and salvation, praying unto God for them. And all this, not at their death only, but even in their life. For there is no kind of virtue, wherein the saints have not excelled, some in purity of virginity, others in continency, with great labour subjecting the flesh to the spirit, that even on earth leading a life more angelical than human, they might purchase eternal glory in heaven: others renouncing kingdoms, estates, and dignities, others distributing their goods among the poor, much more highly esteeming the piety of God, and charity to their neighbour, in a base and submissive poverty, than any other temporal thing: to th'end that being disburdened of the care of these transitory riches, they might with more ease, study to purchase those of heaven: and in the end, for so much as, where they knew it to concern the honour, glory, or service of God, they have not spared to permit their bodies to be tormented after what sort soever: they have been therefore so pleasing unto his majesty, that he hath granted them power to cure the diseased, to cast out devils, to raise the dead, to foretell future things, to understand and explicate the divine mysteries, and finally to do such things, as the divine might can only do. Let then the eminency of Kings, Princes, and of all qualities of wealthy people ancient and modern be confounded, sith they are, and ever more have been vanquished and surmounted by us (poor and feeble) in honour and knowledge. Let the subtlety of Philosophers be whist and silent, sith these who have truly reposed their faith in almighty God, shall know and find the sovereign good. I conjure thee therefore, gentle Reader, by the love which thou owest to JESUS Christ our Redeemer, to represent before the eyes of thy spirit, the glory and eternal riches, which the least of the servants of our Redeemer JESUS Christ shall in the most blessed kingdom of heaven perpetually enjoy: and with the same eyes afterward to behold all the goods of the earth united together, paragonizing them with those of these Religious, there will not so much as one only thought abide within thee, until thy heart hath quite contemned them▪ and as recordeth Cicero, if all the Empires of the earth, in comparison of heaven and of the moon, be so little that no esteem should be had of them, because between them there is no proportion, how much less will they appear, being opposed to the Imperial heaven, the blessed country of the 
Phil. 3.  elect, where according to S. Paul, our conversation is? It is then very reasonable, that the life of this Saint be seriously read, to the end to imitate him, yea before many other, sith hereof we learn how we may purchase the true eternal goods or riches, which according to the promises of God, we expect and hope for. To this end it is that our Creator doth daily renew and regarnish his Church, with new examples of his saints, that Christians becoming weak & feeble, might resume force to merit their salvation, in serving almighty God from the bottom of their heart. For in them is represented unto us the virtue of faith, the life of JESUS Christ and together with it, the imitable life of his saints. He will that there be secular priests, Religious of the order of S. Hierome, S. Augustin, S. Benedict, S. Bernard, S. Dominick, S. Francis and others: that in them we might always have before our eyes, his life and Passion. Sith then so pious a lesson or reading produceth such fruit, thou mayest well persuade thee (good Reader) how profitably shallbe employed the time, the paper, and labour, which is spent in writing the chronicles of them that have been true imitators and representations of the life of our Redeemer JESUS Christ. How well in like sort their time shallbe spent that employ their eyes and understanding in this lesson, not only to square out a Religious life to such as desire to embrace it, but even to learn what ought to be the life, what the comportmentes of true Christians, that with their works desire at least to appear such: by reason that the kingdom of heaven must be attained by a combat to 
Matth. 11.  be made, and by force of arms, which is an enterprise of valorous Champions or warryers': and this forcible wrestling is not to be made against mortal and human creatures, according to the Apostle, but against 
Ephes. 6.  wicked spirittes, as subtle and malicious, as they are potent & puissant. If thou wilt know them, thou shalt here find their extreme audacity discovered, their fraudulent delusion published, their offensive armours manifested, and their assaults repulsed. If then thou be inclined to warlike exercise, thou shalt here observe most noble prowesses and heroical acts against the devils, subdued by the champions of JESUS Christ: If thou takest content in honours, thou shalt here see how highly the true friends of God are honoured in earth and in heaven, yea and feared in hell. If thou affectest science, of these thou shalt learn, the true knowledge of the frauds and deceipts of the world, and especially true wisdom, which is, first the knowledge of God, then of thyself: If thou apply thee to the active or contemplative life, thou shalt here find a great experience of moral virtues, and of contemplations more than human, of communion and divine union: briefly if thou make profession of Christianity as thou oughtest, thou shalt here clearly see figured in two tables, what it is to be a Christian, and with what parts he ought to be qualified that maketh profession thereof. And that in the doctrine and in the examples of saints, two things are necessary to our salvation: so that thou shalt here find a remedy very proper and convenient to all they desires, and for all thy necessities. Now writing the life and examples of the Friar Minors the especial servants of God, by them, I mean the disciples of the holy Father S. Francis, and of those holy Fathers that did imitate him, who are the principal parties of this history, they point out unto us the true rule and observance of the tree instituted by the said Father S. Francis, procuring many in these days to blush at their faults and transgressions. Other Religious persons shall in like sort make their benefit hereof, sith all Religious, touching their profession, are a like, Besides, every other Christian may gather some fruit hereof, if he will bestow the labour to receive it, as all have equally graces and favours of God, by the worthy merits of his saints, Francis, Antony, & others: when with them they study to seek the love of God and their neighbour. Our Fathers then deserve praise and gratitude of our parts for having so well conserved the memory of these glorious saints, with a fervent desire to further souls, though they have not laboured to publish their lives, in a lofty and polished style, with a connexion of choice words, as the precise and curious would desire; But they considered that the devout Reader leaving the flowers and leaves, would only take hold of the fruit. Now to content and satisfy the Readers, when they shall light on such things as are not vulgar, which they shall find in these chronicles: I have been willing here to insert and add the names of the Authors, whom in this present history I have principally used, and this for greater light and direction: who are these ensuyinge.  

The legend of Brother. Leo, Br. Angelus, and Br. Rufinus, all three companions of S. Francis.  
The legend of Brother Thomas of Cellano.  
The legend of Brother Leonard of Bessa.  
The great and little legend of S. Bonaventure.  
The Flowers of the Religious of S. Francis, and his companions.  
The ancient chronicles, that briefly treat of the most memorable matters of the order.  
Vrbertin Casal, in his book entitled Vita Christi.  
The monuments.  
The historical mirror of Br. Vincent of the Order of the Preachers.  
The ancient memorial of the order.  
The history of S. Antonius' Archbishop of Florence.  
Master Alvaro of the lamentations of the Church.  
The legend of S. Antony, S. Clare, and other saints.  
The legend of the five Martyrs of Morocco, of S. Cross of Coimbra.  
The book of Conformities.    

THE PREFACE WHEREIN IS DECLARED THE intention of the Holy Ghost in the institution of the holy Order of the Friar Minors.  
IT is with great reason, that learned men writing books of histories or doctrine for the public good, do ordinarily accompany them with certain introductions, which we call proemes or prefaces, to discover their intention to the Readers, which wanting they cannot have perfect knowledge, nor reap much fruit of what they read. Though in deed, for the Readers to remain only deprived of these fruits and benefits, were a less inconvenience, and in some sort supportable, if they did not some times conceive evil impressions, that induce them to contemn the good doctrines and profitable examples which they read: and this proceedeth of their ignorant temerity, which causeth them to condemn things worthy of praise, and falsely to censure that which they understand not, which vice as is it reprehensible, so is it detrimental and detestable in all kind of doctrine, but especially in the sacred scriptures and lives of saints: And therefore we see that God, in all his works, would prepare men as it were by certain proemes, that they might understand them, and expect them with such intention as he meant to perform them, as when he purposed to renew the world, by means of the universal deluge, he conferred thereof with the just No an hundred and twenty years before, commanding him the edifice of the ark, to th'end that work might be known, not only to those that then lived, but also to such as should succeed them afterward Neither did he upon any other consideration defer to give children to the Patriarch Abraham, but that he should the better understand, and with greater reverence receive the grace which was figured unto him in his son Isaac. I am of opinion that for the same respect he was forty days in giving the law to the people of Israel, bountifully imparting unto them many notable favours in the mean time, and with such excellent miracles delivering them from the servitude of Egypt, that they might by these means dispose them to acknowledge him alone for God, and completely to observe his law. I may also infer the like of the forty years that he entertained that people in the desert, that it was unto them as it were a disposition the more dearly to prize and estimate the so much desired land of promise. For this self same cause did God use Prophets among his people, were it to thereaten them with punishment and chasticementes, or to give them hope of the benefits and favours which he intended unto them, or to teach them the manner to demand and merit his grace. And finally all the old testament, the sacrifices, ceremonies, and mysteries, have been nothing else but as a certain poem or preface of the new, that it might be desired and hoped, understood by them, and received by us according to the true light of the holy Ghost, and not with a human and fallacious spirit  
Intending therefore to imitate those divine and human examples, it seemed to me expedient to add a preface to this work, that the readers might dispose them to read it with a good intention, and avoid the enormous vice of ingratitude, not duly receiving the divine graces: and that also they might receive thereof a beneficial fruit. Which I have found so much more necessary to this work, as the holy Ghost in the institution of the Order of the Freer Minors, is more remote from the ordinary intention and discourse of the world: for Mounting above the common obligation of the precepts, he hath designed it to a degree of perfection more high than the evangelical councils. It is not needful not with standing, that I search far to find the poem requisite to discover and manifest unto you the intention of the holy Ghost and the eminency of this Order, sith himself seemeth to have disigned it both in the old and new testament. We read in the prophet jeremy, that when the Hebrew people were obstinate in their sins, and that they opened not their ears to the words, which on the part of the almighty, were by the Prophets preached unto them, God said to jeremy: Go to the house of the children 
Icrem. 35.  of Rechab, and conduct them with thee to the temple, and give them wine to drink. Whereto jeremy obeyed, and having brought the Rechabites to the temple, in to the house of one of the principal Officers, before him and many others, he offered them wine in cups or vessels, and bid them drink. But they answered him: Know jeremy that we have never drunk wine, nor will we drink any, because we have been forbidden it by jonadab the son of Rechab our Father, who commanded it unto us in these terms: You Rechabites shall never drink wine, nor your children, you shall not build houses, you shall not sow, you shall not plant vines, nor possess any, but you shall dwell all your life, in tents and pavilions that you may live many days on the earth, wherein you are pilgrims: And in this sort do we observe it, obeying that which our father hath commanded us. The Rechabites having given this answer to jeremy, he had incontinently the spirit of God, that said unto him: jeremy go to the people of juda, and of Jerusalem, and thus speak unto them O obdurate and obstinate people, will ye never obey my law, and follow my commandements? the words of jonadab the son of Rechab are they of more force than mine? He would that his children and their posterity should never drink wine, and to obey their father, they have not dranck any, and you would never obey my commandements. I will therefore send you a punishment worthy of your rebellion, according as I have threatened you: but I will not cease to favour the Rechabites, because they have obeyed the commandments of their father. A figure doubtless most express, so far forth as the ancient estate would permit it, and so particular for the Religion of the Friar Minors of the B. Fa. S. Francis, that it hath little need of farther exposition then to be red and conferred with the express words of his rule, which are these. The Friar Minors have not any thing proper, neither house, nor place, nor what soever other thing, but let them live in this world as pilgrims and strangers, and let them serve God, who hath redeemed us in poverty and humility and seek almose with out shame or dishonour: considering that our lord jesus-christ would be poor for us. Now by the lively example of this Order, and by the so great austerities and strict observations; our lord reprehendeth the frenzy and folly of the Christians; who forgetful of the poverty of our Redeemer jesus-christ, and of his servants, do ruin themselves by avarice, by delicacies and dissolutions. We hope that God will never permit us to want perfect Religious of this Order, that shall admonish us of our duty by their example, before the eyes of his divine Majesty.  
But S. john the Evangelist and Prophett in his revelations doth more particularly demonstrate the time and estate of the glorious Fa. S. Francis and his holy disciples, saying: And I saw, when the Angel had opened the sixth seal, there was made a great earthquake, and the sun became black as it were sackcloth of hair: (which is a garment made of the hair of a horse and of very gross will) and the whole moon became as blood: and the stars from heaven fell upon the earth. After these things I saw four Angels standing upon the four corners of the earth, holding the four winds of the earth that they should not blow upon the land, nor upon the sea, nor on any tree. And I saw an other Angel ascending from the rising of the sun, having the sign of the living God: and he cried with a loud voice to the four Angels to whom it was given to hurt the earth and the sea, saying, hurt not the earth and the sea, nor the trees, till we sign the servants of our lord in their foreheads. This prophesy occording to the testimony of Vbertinus, was preached by S. Bonaventure at Paris in a Provincial chapter, as already verified in the Person of the holy Father S. Francis, adding that he was by divine revelation assured, that S. john the Evangelist in this passage, had his eye on S Francis, and on his sacred Religion. The same is affirmed by Brother john of Parma, who was a right holy and Religious man, and famous by many miracles that God wrought by him.  
But for the more easy intelligence hereof, it must be understood that by the seven visions of S. john in his Apocalypse, are signified the seven ages or estates of the Church. The first age was, of the foundation thereof, made by our Lord JESUS Christ and his Apostles in jury which began at his preaching, and continued till the Martyrdom of the Apostles. This was figured by the first vision of the seven Churches, in the first and second chapter. The second age was of the confirmation of the faith, with the blood of the martyrs shed through all the world by Pagans and Idolators, which began at the persecution of Nero, figured by the second vision of seven seals, in the 5. chapter. The third age was doctrine, in the same being declared the mysteries of our faith, and all heresies clearly refuted. It began in the time of the Emperor Constantin, who assembled the Council of Nice, against the heresy of Arius, figured by the third vision of the seven trumpets, in the seventh chapter. The fourth age was solitary and eremetical life, performed with long and great austerity of life and contemplation of spirit, till the time of S. Antony, figured in the fourth vision of the woman clothed with the sun, in the twelfth chapter. The fifth age was when the holy Church began to abound in temporal riches, as well Religious as clerk, it began in the time of Charles the great, figured by the fist vision of the seven golden vessels, in the fifteenth chapter. The sixth age of the renovation of evangelical life, is of the war against the sects of Antechrist, performed by the voluntary poor, who possess not any thing in this life, it began in the Seraphical Father S Francis, author and institutor of the Friar Minors, figured by the sixth vision of the abominable and puissant woman of Babylon, in the seventeenth chapter. The seventh age shallbe hereafter, both in a marvelous repose, and participation of war, which is to come in earth, and shall shortly come in perfection in the general resurrection of all the saints of God: it shall have his begymning in death before the coming of our Redeemer JESUS Christ to judge, it is figured in the twentieth chapter of the Apocalypse, when the dragon shall finally be condemned, and the elect glorified.  
So that in the first age did flourish the perfection of Prelacy and the Pastoral care of the Church, those were the holy Apostles. In the second flourished the estate of Martyrdom, by the combat and triumph of the Champions of JESUS Christ. In the third flourished the Voice of Preachers and Doctors, the trumpet of the divine wisdom. In the fourth the sanctity and ornament of contemplative life, in those that lived and led an evangelical and celestial life on earth. In the fifth florishhed the zeal of justice, by which one descendeth to a common and less perfect life in the zealous & just institutors of Regular estates. In the sixth flourished the estate of the imitation of JESUS Christ, reform by the Church in the true imitators of evangelical life. In the seventh afterward shall flourish the taste and sweetness of the glory which God shall communicate unto his elect, for the wearisome, labours which one shall have voluntarily and affectionately suffered here on earth, as far forth as human infirmity, shall have ability to support, and God shallbe pleased to inspire into us. And our Lord hath ordained these estates and these ages, according to the necessities of the holy Church against his enemies the devils, and against wicked men their followers, who together maintain ancient war against his Church, though tolerated by God for the greater glory of the elect: for none shallbe crowned but he that courageously combatteth. So was the first estate against the carnal, and gross intelligences & ceremonies of the jews. The second against the idolatry of the Pagans. The third against the Arrians and other heretics. The fourth against the carnal and detestable sect of Mahomet. The fifth against the life of loose Christians dishonouring themselves. The sixth against the pestiferous poison of Antechrist. The seventh against the army of devils and their sectatours, who in these latter days shall trouble the Church more than ever. We ought nevertheless to conceive, that though the said estates be thus separated, and each one have his particular property, yet the one participating of the quality and property of the other, they come in a certain manner to entermingle together: by reason that there ever have been, and shallbe in the Church of God, Prelates, Martyrs, & Confessors, all affectionate and perfect imitators of JESUS Christ. It is a matter well worthy exceeding deep consideration to weigh with what profound wisdom, these Estates have been ordained by the holy Ghost.  
First our Lord JESUS Christ, as chief and foundamental stone of his Church, together with his glorious Mother, his Apostles and primitive Church, constituted and founded the first estate; out of which was afterwards to issue all perfection in the ensuying Estates. In which arose the first battle, our Redeemer JESUS Christ, opposing against the ingrateful Synagogue, possessed of the devil, wherein as our captain he entered the field of combat for us and fight valerously, got a glorious victory, leaving to the world a new manner of fight, to vanquish our enemies, and to attain an eternal and immortal glory in heaven: and as he was true God and Lord of all, it was expedient, that, to the confusion of the ingrateful Synagogue, and for the greater manifestation of his omnipotency, and clemency, by mean of his Apostles preaching, he should be known to be the true Redeemer and Lord of all the world and of all nations. But whereas they were all Idolators, and addicted to most abominable vices, by persuasion of the devils, whom they served, the valiant combat of the champions of JESUS Christ was necessary (I mean the holy Martyrs) to bring idolatry and infernal vices to ruin. at the end of which conflict the world was to acknowledge JESUS Christ, as it began to do under the Empire of Constantin, when it pleased God, to give some peace and repose to his Church. And because a more clear knowledge of the faith of the most sacred Trinity, and of the divinity and humanity of JESUS Christ was expedient, the order and dignity of Doctors, illuminated by the holy Ghost, did then flourish. In like sort also, because our spirittes cannot arrive to the depth of the mysteries of faith, and that many presume over much on the subtility and force of their wit, many (particularly of the Grecians) did by divine permission justly fall into error, therefore the want and necessity of Doctors did grow and increase, who obtained glorious victories over the heretics. And because the knowledge of divine things, doth little or nothing avail, if the life be not conformable to the doctrine, in the fourth estate which was little different in time from the third of the Doctors, did flourish that marvelous, celestial and angelical life, of hermits in the deserts specially of Arabia, Palestine and Egypt, very commodious and convenient places, where, with great abstinence, watchings, prayers, disclplines, contemplations, and other pious exercises, they did subject the flesh to the spirit, which they held perfectly united with God. But by reason that the malice and infirmity of human nature cannot long support and endure such a sublimity and excellency of life: and considering that the fall from so emin●t an estate draweth together with it a consequence of enormous sins, a coldness of the love of God, and sometimes Apostasy: the same succeeded, together with heresies that branched out, so that there was yet need of violent chasticementes. And therefore were the Christians sharply afflicted and chastised, by no less cruel than barbarous nations, such as were the Hungarians, Goths, Vandals, lombards and other, yea we yet see the order and abominable sect of the barbarous Mahomet, by reason of false Christians and heretics, to ruin, bring to servitude and sclavery a great part of the Christian Provinces. This was the fourth war whereby, in regard of the extreme coldness of the devotion of Christians, the Church was grievously afflicted. Yet did not God therefore leave his Church destitute of holy personages, under whom in so miserable a time, she was supported, as in the dialogues of S. Gregory doth manifestly appear.  
Now our Lord JESUS Christ defending his Church, he assembled and retired the purest and most entire part thereof, into this part of the world which we call Europe, in the time of Charles the Emperor & king of France, by whose mean God secured, & settled in tranquillity the estate of his Vicar at Rome, the capital city of the Empire, and gave peace to the Church, the said Emperor attempting great enterprises, and obtaining glorious victories over the Barbarians, Pagans, and Sarrazins. In that fifth estate, human infirmity was with very great reason condescended unto, and to that effect was instituted a more large & tolerable life, to th'end that such as were not capable of the height of Martyrdom, or of contemplation, might nevertheless find place of favour with God, in a mean or indifferent estate, ecclesiastical persons possessing their temporal goods peaceably as did the seculers: And because many could not, even in that mean estate, so strictly contain themselves as to live virtuously according to their duty, God raised against them holy men and zealous of his honour, that should reprehend and check their vices and dissolutions: which caused them to raise rebellion and persecution even against their own Prelates, and so Christians abusing the benefit of peace and temporal prosperity, the Ecclesiastical no less than the seculers, loosed the reins to infinite vices, as to avarice, simony, usury, violence, discord, and adultery, without any remorse of conscience or fear of God: so that retaining as it were the only name and faith of Christians, they in other respects lived merely as Pagans. This carnal and licentious life took such root, that all memory of spiritual life and the imitation of the life of JESUS Christ seemed to be utterly extinguished and razed out of men's hearts, and therefore it was expedient for him to reform the Church by renewing the memory of his most sacred life. It ought not to seem strange not with standing, that the divine providence which sweetly and prudently governeth all things, would grant to his Church, estates and temporal riches: for the same hath been expedient for divers considerations, and principally to demonstrate that JESUS Christ is the almighty Creator and Governor of all, that to him all creatures owe service, & that with all things & of all, he may be served in his Church, against the heresy of the Manicheans: beside, it is to make appear, that the new testament doth not reprove the estate and quality of Princes, nobles, and rich persons, though himself being in the world, did choose an estate of life in poverty, crosses, and humility.  
Thirdly he would that Ecclesiastical Prelates should possess titles of honour, dignities and temporal richesses, that the potent of the world might learn of them the manner to humble themselves, to be liberal, gracious and affable to their subjects, to execute justice exactly towards the guilty, & sometimes to show mercy: to th'end also that the rich might learn not to employ their goods in worldly and transitory vanities, nor much less in pleasures and contentmentes of the flesh, but to bestow them in charitable uses of piety, of mercy, and of a moderate and temperate life: for of all this, did the Prelates of that time, by their exceeding charity, abstinence and liberality, give a right worthy example, distributing the patrimony of JESUS Christ, among his poor.  
Fourthly, that the imitation of the life of JESUS Christ, might be better known and more readily embraced in poverty, crosses and contempt of all transitory things, men having by experience seen, how many evils and sins succeeded in his Church, by mean of honours and temporal richesses, and that even the blinded worldlings might be assured that the state of life which himself did choose in this life▪ is most secure and most perfect. Fiftly, and finally, to condescend unto the imperfection and infirmity of many, that being incapable of the excellent and Apostolic poverty, wrought their salvation by this more large way: whence may be conceived that God hath always ordained the estate of his Church, according as he knew it most expedient for his elect, so that whereas the Church hath been enriched with temporalities it was by the most prudent counsel of the holy Ghost. This magnificence of richesses and temporal estate, availeth much for trial of Prelates and Ecclesiastical persons, for by the same appeareth whither they be humble in honours, temperate in abundance, and amidst their flowing substance, poor in regard of their will. But alas! few by this trial have proved such: for contrary wise they have become licentious, and have converted that into intolerable transgression, which was given unto them for inducement to exercise themselves in all piety and virtue.  
Now this fall, towards the end of this latter age and estate of temporal prosperity, is marvelous punctually declared by S. john in the fifth chapter of his visions, where he introduceth the Angel speaking to the fifth Church of Sardis: Thou art esteemed to live, but thou art dead. Then by way of threats he saith, that in regard of the great evils and little good which she did, if she did not amend, she should in short time be punished and damned. And in the opening of the fifth seal, it is said, that the saints out of great zeal required vengeance on sinners: and at the sound of the fifth trumpet it is said, that a star (thereby being understood the principal of the estate of the Church, seculers and ecclesiasticals) fell as upon the earth with so greedy a desire of terrestrial things, that the pits of the bottomless depth did open, as if he would say, all kind of sins and vices (as are pride, avarice, cruelty, murders, and other infinite enormities) did, by their evil example, overflow the earth: and upon that occasion, the name of God hath been from that time blasphemed, and many heresies have thence succeeded, and likewise war between kingdoms and people's one against an other, schisms and discord among Prelates one against another, and between Prelates and their subjects, and all this to the great scandal of Christians, which did so much exceed the other precedent disasters, in regard that it was domestical proceeding of the chief spiritual and temporal persons of the Church.  
In the dregs of this fifth age, was all the Empire of Federic the second, a violent persecuter of the Church and of the Prelates, in so much that he brought the Sarrazins into Italy, and there planted them, who by their incursions committed a great murder of the Christians, saccagementes, ruins, and burnings of Churches and monasteries, to satiate their barbarous infidelity. The sun was then obscured, to wit our holy Father the Pope, who was deprived of the reverence from each one due unto him, and the moon became bloody by the persecutions, imprisonmentes, & death of the Cardinals and Prelates, that were so much afflicted by the said Emperor Federic, and his adherentes. And the stars fell from heaven, that is, many ecclesiastical persons, betraying the Church of JESUS Christ, adhered to the Emperor. The devils therefore, ministers of the wrath of God, made ready themselves to revenge such and so many enormities over the world, in all the four parts of the earth, and to this purpose they induced men to unwonted sins, labouring to prevent with punishment the divine mercy: & doubtless if our Lord JESUS Christ had not favoured his Church, by a new birth and reformation of spirit, she could not have avoided an horrible chastisement. God omitted not to reveal, to his vicars on earth, and to many faithful Catholics, for their consolation, this necessity, and the remedy he intended to the same. He manifested invision to Pope Innocent the third, the Church of S. john Lateran as ready to fall, but that it was supported and sustained by the shoulders of two poor men. So when afterwards the glorious Father S. Francis, and after him S. Dominick came to demanded permission of the said Pope to institute their Orders in the Church, he knew by illumination of the holy Ghost, that they were the two poor men whom he had seen in his dream or vision, supporting the said Church: and therefore was he the more easily induced to accord their requests. So that the Church was at that time filled with brutish people, that were all sclaves to their concupiscences, and as terrestial serpents, full of avarice, and with other cruel and horrible monsters, having their face and conversation utterly deformed & corrupted, with infinite vices: but particularly with hypocrisy and heresy which then reigned.  
Albeit that God as jealous of the honour of his Espouse, was exceedingly moved and offended at so many enormities, yet did he not therefore in his greatest fury, omit to show his mercy: for in the mids of his Church he raised the Orders of begging Friars, flowing with men of famous sanctity, that should root out avarice, banish allurements and carnal pleasures, reject honours and terrestrial dignities, shame hypocrisy, defend truth, stir up the fire of charity, reform other perverse habitudes, and imitating and following the exampe of JESUS CHRIST, should boldy reprehend the evil deportements and abuse of some in the Church, should by the word of God awaken & induce the people to penance, should with admirable virtue confound the malice and great errors of mischievous heretics, and by their instant and servant prayers, should appease the just wrath of God. Among whom as it were being figured by Enoch and Elias, S. Francis and S. Dominick particularly, were ordained and deputed to this employment. And as S. Antonine in his history recounteth, the holy Father S. Dominick in spirit saw God exceedingly moved against the world, which he intended to punish. But, that the glorious Virgin demanded pardon for the Church, presenting unto him two men, who by the divine providence were already deputed to preach penance to sinners, to move them to amendment, which were the glorious Father S. Francis and S. Dominick, by whose prayers God was appeased: and it happened afterward, that these holy Fathers entering into the Church of S. Peter at Rome, did in spirit know one an other to be Brothers and companions, designed to this affair: wherefore in great charity they mutually embraced one an other.  
These two origines and institutors of two perfect rules in the Church of JESUS CHRIST, were, to wit S. Dominick, as a clear Cherubin, that with the resplendent light of wisdom, and predications, spread the wings of his doctrine over cloudy obscurities of the world, which by this his so great splendour, did give light and discover the errors of heretics, and conducted the hearts of the faithful in the secure way of true peace. And the blessed S. Francis, as an other Seraphim, ascending out of the east, purged with that kindled fiery coal, JESUS-CHRIST crucified, and entirely inflamed with the fervour of heavenly love, he scattered this divine fire over the world, both the one and the other leaving to their beloved disciples, the said Properties, though in each of them, and in certain of their perfect and legitimate issue, the splendour of science, and the fervour of charity, were marvelous well connexed together. But by reason that all the evils of that time proceeded of the unbridled greediness & abundance of temporal substance, and with all, that men did employ and glut themselves in vanities, and in loathsome sensualities: the holy Father S. Francis touched with the holy Ghost, would cut off even by the very root, and far remove from himself and his Order all temporal richesse, as a reformer of this fifth age, and as one whom the holy Ghost had deputed to begin the sixth age and the sixth estate of the Church, proposing to the eyes of all Christians, the life of JESUS CHRIST crucified, not written or read in paper, but engraven by the industrious labour of these perfect imitators: as far forth as human infirmity could imitate the same. It may in verity be affirmed, that S. Francis was form of God, as the first man, who after the first five days of his works, was with a mature counsel made the sixth after his image and similitude: so likewise JESUS-CHRIST in the sixth age of his Church form S. Francis, according to his image, and in similitude of his life and cross, in as much as humane fragility did permit And this was done for a new augmentation of his elect. He was likewise figured by the Angel, of whom we have formerly spoken, that he cried with a loud voice unto the four Angels, to whom was commanded to hurt the land and the sea, in these words: Do not any hurt, till we have signed the servants of God in the forehead: that is, till we have razed out the accursed signs and characters of the beast, which are the vices and sins of men, and have imprinted, not only in their hearts by penance, but even in their lives, the signs of our Lord JESUS CHRIST, which is the holy Cross, the true sign of the elect: which office is conveniently applied unto S Francis, as to him that carried the title, seal, and figure of the life and passion of our Lord JESUS-CHRIST, as well in following the steps of his conversation in the height of contemplation, as in excellent and miraculous works, as also in the singular privilege of the communication of his most sacred stigmates.  
Who can ever explicate or conceive, with what resemblance the holy Ghost in the life of this holy man, hath represented unto the Church, the life, cross, humility, and perfection, wherein our Lord JESUS CHRIST ought to be imitated? And it was doubtless expedient for the great necessities of the Church. When our Redeemer JESUS CHRIST came (as S. Augustin saith) the world was in extreme necessity, it is therefore very reasonable that we yield him infinite thanks, he having relieved us against so many disasters. But who is he, I pray you, that had not been ruined and over whelmed by the violent torrent of the malice and sins of the world, if the cross of our Lord JESUS-CHRIST, and his divine authority had not with such burning fervour been preached in the mids of the world? for we now relying there upon, are firm in God, and secure against the violence of malice and enormity. The estate of the world was so wretched and miserable, that there was need of a divine redress, by whose authority man might be induced to voluntary poverty, to continence, charity, justice, concord, and true piety, with all other excellent virtues, which are the way to eternal salvation, and the end of Christian profession. It seemed then that in the fifth age, the world was returned in manner to the like necessity, as it was in before the coming of JESUS-CHRIST, so deeply had it buried in forgetfulness the good which he had procured it: for it did again wallow in his former ancient iniquities, in such sort that the charity of God was as it were constrained to be once again crucified before the eyes of ingrateful men, who seemed to have forgotten that incomprehensible benefit, not for the Redemption of sins, for his passion sufficied for infinite worlds, but to renew in the memory of men, the way to heaven, which is no other than the cross and passion. And it not being expedient to reiterate the same, because JESUS CHRIST, as glorious and immortal, is no more capable of death, his divine wisdom found this mean, lively and effectually to represent in his servant, the standard of the cross, his passion, and his wounds, to renew them in the memory of men, that they might follow the perfection of the evangelical estate, which himself by his most holy life had taught us.  
This servant elected for so great a mystery, was the glorious Father S. Francis, in such necessity deputed to make a spiritual renovation in the world, of the life of JESUS-CHRIST, represented to the eyes of the faithful in his person, and in the perfect Religious of his Order. And in regard that the life of JESUS CHRIST and his perfection doth particularly shine, as the gospel teacheth us, in the passion and the cross, that is in most profound humility, in most strict poverty without any mixture of temporal substance, in fervour of charity and compassion of sinners, in works of our salvation, austere and difficult, but especially in interior perfection of charity, wherewith our Lord JESUS-CHRIST, our head conjoineth and uniteth us with God: and for better perfomance of this union, he counseleth us the renunciation of temporal richesses, and the abdication of proper liberty and sensualities. The holy Father S. Francis walked this way of the Counsels of JESUS-CHRIST, ill understood of the world, and instituted a rule and direct path tending to perfection and to union with God, wherein walking himself, and teaching more by effect then by words, he showed to the world the true way of penance and salvation.  
According therefore to the opinion of S. Bonaventure, may be observed three marvelous effects, wherefore God sent S. Francis into this world. The first was, to preach penance, as an other forerunner of JESUS-CHRIST, in the desert of poverty, because Christians had already forgotten it, and therefore he insinuated unto them the necessity they had thereof, by reason of the blindness that their enormous sins had procured them. The first name also that this holy Religion had, was Preachers of penance, which title and ministry was given them by Pope Innocent the third, in the first confirmation of the Order: therefore was it that S. Francis did institute the third Order, called of Penitents. The second matter he was to be employed in by the holy Ghost, was, for himself and his disciples by profession and rule to renovate the evangelical life and perfection, the which to effectuate he instituted with the spirit of JESUS CHRIST, and ordained the rule of the Friar Minors, which he being desirous to found with exceeding deep foundations of humility, he would that his Brethren should be called Minors, that is the least of all other. Many holy Fathers have flourished in this Order, who have been glorious in sanctity & doctrine, as S. Antony, S. Bonaventure, S. Lewis the bishop, S. Benardine, and many other Confessors and Martyrs of JESUS-CHRIST. S. Francis did also institute the Apostolical rule and life of S. Clare and her Disciples, who by their sanctity and example, drew an innumerable multitude of Virgins that espoused themselves to JESUS-CHRIST. Finally the third thing that this Seraphical saint was to attempt, was to teach all faithful Christians, voluntarily to take up and carry on their shoulders the cross of our Saviour JESUS-CHRIST, demonstrating unto them that with poverty and the cross, they should gain and get possession of true incorruptible richesses, and with labour should attain true repose that with humility is gotten true glory, and with the familiarity and frequent communication which is had with our Lord JESUS-CHRIST, is purchased his love and amity. The stigmates also and wounds of our Redeemer were imprinted in this glorious S. Francis, not only in his soul, but even visibly in his body, that the carnal might have no excuse of not following JESUS CHRIST crucified in his servant Francis. Now out of these obligations which this holy Father had, as out of a new spirit of JESUS CHRIST there proceeded in him that novelty of so marvelous works, in all sorts of virtues, as those excesses of humility & contempt of himself, the austerity of discipline, wherewith he afflicted his body, the great fervour he had of the salvation of his neighbour, whereby he entirely employed both himself and his to reform Christians, & to reduce them into the way of obedience unto God & his law. These things are understood of few, & also of few prised according to their worth, by reason that they seem contemptible to earthly eyes, yea men shun & jest at them, because the sensual man guided only by natural light, conceiveth not the things that are of God. The devout Christian then, ought now to demand humbly of this sovereign God, as of the author of this work, the light of his grace, whereby being freed of human iudmentes and conceits, he may understand, taste, and gather the 
1. Col. 2.  fruit of the spirit of JESUS CHRIST, so bcuntifully communicated to S. Francis & to his true children, for the reformation, assistance, and comfort of his elect, and of all true Christians.  

The sum of that which is contained in each of these Ten books.  
IN the three first are written the life, works, death, and miracles of the holy Father S. Francis: these first three books make the first volume.  
In the fourth book, are recorded the Martyrdoms of many of his disciples.  
In the fifth, the doings and miracles of S. Antony of Lisbon, called of Padua.  
In the sixth, the conversations of many other disciples of S. Francis.  
In the seventh, the exemplar life of the blessed Br. Giles, his third disciple.  
In the eight, the life of S. Clare, & the beginning of her Order.  
In the ninth, the institution of the Rule and Order of Penitentes, called the third Order of S. Francis.  
In the tenth and last, is treated and discoursed of divers things, happened and worthy to be observed in the first time of the said Religion of the Friar Minors.    


THE FIRST BOOK OF THE CHRONICLES OF THE FRIAR MINORS.  
Wherein is treated of the conversion, life, and actions of the Seraphical Father S. Francis.  Englished out of French by F. C. 

Of the Birth, Education and natural incls nation of S. Francis.  
THE ay, CHAPTER,  
THE grace of our Saviour JESUS-CHRIST hath appeared unto us, in these later days particularly in his servant Francis, to whom the Father, of mercy and light, would by his benignity impart such benedictions, and so excellent favours, that, as by the discourse of his life appeareth, he did not only draw him out of the darkness of the world, to settle him in the true light, but he made him great, in the merits of the perfection of all virtues. And having extraordinarily communicated unto him many noteworthy mysteries of the cross, he marvelously elevated and exalted him in his holy Church, wherein he gave him a right eminent place and 
The birth of S. Francis.  degree. This great servant of God Francis, was borne the year of grace 1182, in the city of Assissium, situate in the valley of Spoletum in Italy. His Father was a rich Merchant, of an honest family, called Mariconi: his name was Peter Bernardone, taking for his name the proper name of his father the grand father of the said Francis, called Bernardone de Mariconi: his mother was called Pica, who was a very pious & honest woman, who procured him in his baptism to be called john, but his Father afterward at his Confirmation, would that he should change his name, and was called Francis. Some affirm that he was called Francis, because he had with exceeding facility learned the French tongue. Before his birth, his mother endured very much being many days in labour of delivery, in mean while there came a poor pilgrim to the door of the house, who having received an almose, said to him that brought it; cause that woman who endureth such throws of travail, to be carried into a stable, and she shallbe incontinently delivered. 
He was borne in a stable.  Which being done, she was instantly delivered, and for that respect there was built in that place a chapel, where in memory of the birth of this S. the history of this miracle was depeinted: whom our Lord JESUS-CHRIST would in regard of his birth in a poor and contemptible place, make like unto himself. This chapel is now called S. Francis the little. Francis was nourtured and educated of his parents, as their 
S. Francis his youth.  eldest son. And having in short time learned the French tongue, though it be very difficult, they put him to learn Latin, as most universal in all Europe (for to merchants it is of no small importance to know many tongues) which having learned, and being of age capable to manage affairs, he trained him to his traffic, both in his city and abroad. And though he where busied and employed in the vanities and follies of the world, yet was it not possible for the devil to corrupt his good and natural inclination, which God (who had sowed the same in him as in a good ground) did always conserve in his heart. And therefore, albeit in his youth he haunted and conversed with his equals, and with them did honestly spend his time in divers recreations; yet did he never permit his pleasure so much to prevail, but that as an other joseph, he most carefully preserved the inestimable treasure of his chastity. Yea negotiating with merchants, for the most part true ministers of avarice, yet had he not for all that, so set up his rest and desire on transitory ri chess and silver, as that thy could hinder him from the exercise of the virtues of mercy towards the poor, to whom he always showed a 
What a great almose-giver he was.  natural inclination & compassion to assist & relieve them; which was a particular grace, that God had given him, as an infallible note that he was of his especial elect; which augmenting and growing in him even from his tender yonth, made him so mild and merciful, that he could not deny the poor any thing they demanded him, particularly when the party in necessity did mention in his request the love of God. Notwithstanding it one day chanced that being earnestly employed, he could not attend to give an almose to a poor man that demanded it for the love of God. His business being ended, this true servant of God, calling to mind that he had denied a poor man, he sharply checked and reprehended himself, titling himself, ill nourtured, discourteous, inhuman and cruel, saying that if a friend, or an other man of honour had sent to ask him any thing, he should have neglected and laid aside all business to give him content and service; and yet he had not done so in Gods cause; and therefore he hastened to find out that poor man, to whom having given an almose, he asked him pardon. And to the end he might not thenceforward prove forgetful in the like accident, he again confirmed his vow, that as far forth as should be possible unto him, he would never deny that which should be demanded him for the love of God; and persevering even till death in this vow, he continually increased in divine graces: whereupon he asfirmed, that being secular, he never heard word of the love of God uttered, but that it mollified and moved his heart. Francis then being yet young & worldly, was mindful of God in this sort, wherein many that esteem themselves good Christians and very spiritual do not any way remember him, considering that often times for a little almose demanded of them by a poor creature, they feel interiorly an anxiety thereof, and do with choler disdainfully reject him. This was the A. B. C. wherein S. Francis exercised himself, with the greatest of the house of God, and therefore he merited to obtain of his divine majesty, mercy and favour; for in that respect are the merciful called blessed. So was he naturally liberal, remote from avarice, perhaps more than he ought, doing it 
The good nature of S. Francis.  to be esteemed and honoured. Therefore did the young men of his estate much affect and honour him, and in their sports and recreations did ordinairily make him their captain, because he did voluntarily and freely spend in music, banquets, garments and other youthful follies. But one day considering these vanities, he thus discoursed, with himself: Sith thou art so free and liberal towards men, of whom thou canst expect no other recompense but a little vain glory, how much more reasonable were it for thee to show this liberality towards God in his poor people, to whom that which thou possessest doth appertain, & who doth afterward so bountifully and abondantly accept and recompense the same? In this sort moving himself, he thenceforward employed in almose and other charities, as much or more than in vanities. Francis had beside, a natural sweetness in his conversations accompanied with such a benignity and patience, as made him grateful and amiable to each one: by reason that his good parts and conditions 
Prediction of his sanctity.  gave hope of some worthy matter in him. There was then in Assisium, a very simple man but esteemed to be inspired of God, who meeting the young man Francis, did always cast his cloak on the ground and spread it where he was to pass, saying before all the world: It hath been thus ordained: as if he would say of God, that the young Francis is worthy of all honour and reverence.  

He was prisoner.  There being continual war between the city of Assisium and Perusia, he was one day with many other of his fellow-cittizens taken prisoner by the enemies, and they were all conducted to Perusia, where they remained prisoners for a year, till the cities were at accord. In this his imprisonment he showed a right worthy proof of his magnanimity, being amids so many afflictions and discomfortes, so constant, temperate, and merry, that his companions did admire theratt, and often reprehended him for it: but he with alacrity answered them: What think ye, you my companions? What countenance would you have me to carry? Tell me I pray you, if we have cause of sorrow, sith we shall in this respect from henceforward be more honoured of the world. Thus did he comfort and encourage them all in the prison, and even served them; for the servant which they had, being expulsed as seditious, he voluntarily served them in every thing, and was unto them a greatfull companion. By reason of these acceptable dispositions, his conversation and accointance was desired and sought of every one, and by this mean he was in manner constrained to do many vain things that were little pleasing unto him. So did he very unprofitably consume and waste his age and time, his goods and graces of nature, till about the five and twentieth year of his age, though God had endued him with so many prerogatives and rare conditions, not to abuse them, but to employ them entirely in the praise and glory of his divine majesty: for though he did always keep and preserve alive this sparkle of the love of God in his heart, yet did not the youthful Francis (as being over much possessed with a care to augment and conserve his wealth, and to enjoy his recreations) understand the celestial secret of his great and divine vocation, which was, with rejection of earthly conversations, to employ himself merely to contemplation of celestial things, and to attain and aspire unto them. And in deed he could not know them, till he felt himself touched by the severe hand of God, which having sharply stricken him in his body, did by a long disease afflict him, and purged and illuminated him interiorly, thereby to lose him from the bonds of the devil, the world, and the flesh.   

Of his first vocation, from his secular to a spiritual life, by many apparitions and visions from God.  
THE II. CHAPTER.  
THe servant of God Francis being cured of his foresaid corporal sickness, and confirmed in his soul by new purposes and new 
His extreme charity.  fervours, having occasion to walk into the fields, he met in the way a man that in his countenance and comportment seemed a gentleman, but was for the present in miserable estate, poor, ragged and in shameful condition. Francis beholding him, immediately represented unto his memory our most noble, but poor king, JESUS CHRIST being in the world, of whom he had so strong an apprehension, as if he had seen him before his eyes, and thence he conceived such a compassion of this poor man, that calling him aside, he put off his garments wherewith he was attired and clothed him therewith. The night following, he saw in an imaginary vision sleeping, a fair large hall full of very rich armours, all signed with the cross, and God for whose love he had given his clothes 
A vision which he had.  to the poor man, showing them unto him, who most assuredly promised him to give all the armours which he saw to him and his, if he would undertake the triumphant standard of the cross, and courageously follow him. Francis awaking, interpreted this vision to be of temporal chivalry, wherein all Christianity was then earnestly exercised, for the conquest of the holy land, the Christians being there unto induced by the bull of the Croisadoe, wherein the Pope granted plenary indulgence to all them that would undertake so Catholic an enterprise: called Croisadoe, because all the horse and foot men did wear for devise or badge, the cross on their cassakes and mandillians. Now Francis having formerly had some desire to serve God in this voyage, resolved and prepared himself there unto, having conceived a full joy, and hope, to become a famous and honoured captain, as God (according to his own interpretation) had promised him. Being therefore demanded of divers whence proceeded that his exceeding joy, and the extraordinary contentment which he exteriorly discovered; he answered them, that it was out of a firm▪ assurance which he had, in short time to become great. Having then completely furnished himself with armours, servants, horses, and whatsoever seemed necessary, he hastened to Apulia to find out an Earl who was elected one of the principal heads of the enterprise, supposing that serving him, he might after some worthy exploits of arms, be honoured at length with the Order of knight hood: but the first night after he was departed, he heard the voice of God, that finally said unto him: Francis, who can more benefit thee, or better advance thee, the Master, or the servant? a rich man, or a poor? He answered, without question, the master, & he that is rich. The voice replied: Why then leavest thou the Lord, for the servant; and for a very poor man, God that is most rich? Francis thereto as an other S. Paul, thus said: O my God, what wilt thou then that I do? Return (answered the voice) to thy country, for the first vision which thou hadst, signified a spiritual work. and not a terrestrial, which is to be accomplished in thee, not by human favour, in no sort, but by divine disposition. Francis then being thus changed, thee next morning full of joy and assurance, he speedily turned his journey towards his country, beginning to feel in himself that contentment which perfect obedience and resignation of ones self to God, doth cause and procure to the spirit, with hope that his divine majesty would give him understanding of his further pleasure. And thenceforward withdrawing himself from worldly companies and entanglements, his endeavour and cogitation was only devoutly to beseech the divine clemency, to make him worthy to know wherein he should employ himself for his service. For although by the continual use of his frequent and daily devotions, he felt to increase in himself the flame of divine desires, and that by reason of his affection to the celestial Hiotusalem, he thenceforward contemned whatsoever could detain him from it, and that he already desired to be entirely exercised in the service of God: he nevertheless did not yet understand in what mannr he should be therein employed, he only by an interior inspiration conceived, that God revealed unto him that this spiritual affair was to be enterprised and begun, by contempt of the world, and that the chevarly of JESUS CHRIST began by victory over ones self. Being then thus retired into a solitary place, and by continual prayers and sighings, demanding the grace of JESUS CHRIST to be directed into the true way, he heard a voice proceeding from a Crucifix that said: Francis, if thou wilt know my will, it is requisite that thou hate and abhor whatsoever thou hast to this 
A Crucifix speaketh unto him.  present vainly affected and desired: which if thou dost, thou shalt feel a new taste and sweetness, in that which heretofore seemed to thee bitter and insupportable; and that which did accustom to content thee, thou shalt disdain. Francis having heard this lesson of JESUS CHRIST, and often interiorly reflecting thereon, he chanced one day as he traveled one the plain of Assissium, to meet a poor leper, wheratt he was at the first apprehension afflicted, beholding him with disdain and contempt, but incontinently remembering the purpose and resolution he had already made, to embrace perfection, and that to be a champion or warrior of JESUS CHRIST, it was necessary for him to overcome himself, alighting from his horse, he ran to embrace and kiss the leper, and having given him a liberal almose, he mounted again on his 
He kisseth a Leper.  horse, and looking about all that plain he could no more set eye one that leper: wherefore being replenished with joy and fear together, he gave thanks to God, and persevering in continual prayer, tears, and sighings, he merited to be heard in his pious devotions. Being one day in prayer, as in regard of his great fervour, he was entirely as it were swallowed up in God, JESUS CHRIST crucified appeared unto him, by whose sight, his soul all melted into compassion, and the dolours 
God appeareth unto him.  of the passion of our Saviour did so pierce his bowels and his interior, that as often thenceforward as that dolorous passion was represented to his memory, could he with his utmost endeavour scarcely suppress his tears and sighs, as himself a little before his death recounted. This man of God than Francis by this vision felt imprinted 
Matt. 16.  in his heart those words of JESUS CHRIST. If any man will come after me, let him deny himself, and take up his cross, and follow me. And from that hour, he was clothed with the spirit of the love of God, of patience, humility, and piety, by which divine love, esteeming no more, but rather contemning all his temporal goods, and what soever he could ever expect of the world, he perceived and felt in his soul, that God had discovered unto him a hidden treasure of infinite worth, for the fruition whereof, burning as it were, and rapt out of himself, he determined to sell all that he had, and to distribute the price thereof amongst the poor, making by this mean an exchange, of 
Matt. 13.  worldly traffic for an evangelical traffic, which procureth true celestial richesse. In this manner did God draw this his servant from profane houses and shops of merchandise, an other Matthew from danger of unjust exactions; and disposed him to follow his steps, rejecting all other possession, to enjoy the most precious pearl of evangelical perfection, whichwith his utmost possibility he sought, found, and purchased. And in testimony and assurance of a true, quiet, and full possession thereof, our Redeemer JESUS CHRIST made him a contract thereof written on the parchment of his own flesh, signed and sealed by the hand of the seller himself JESUS CHRIST, with the seal of his most sacred wounds: which he did to banish from the world by mean and example of this his most devout servant, the enormous and intolerable banks and usuries, and the frauds in traficks too commonly practised in the world, to the end to further poor Christians in a desire of buying the said precious and celestial pearl, by the traffic of penitence, of virtues, and of the glorious following and imitation of JESUS CHRIST.   

Of his laborious endeavours to separate himself from the world.  
THE III. CHAPTER.  
FRancis being very careful, and often consulting with himself how he might become more poor, to please JESUS CHRIST, renouncing the world, and forsaking whatsoever thereof appertained unto him with distribution thereof unto the poor, there being no person to counsel him in this matter, but his Saviour JESUS CHRIST, his divine goodness omitted not to visit him further by his holy grace: For departing out of the city of Assisium, with intention to seek some solitary place, to mediate and perform his devotion, he passed by the side of a Church of S. Damian, which by reason of extreme antiquity was even ready to fall. He being touched by the holy Ghost entered in, and falling on his knees before the image of the Crucifix, he felt his soul replenished with an admirable consolation of the holy Ghost; wherefore with an extreme fervour he thrice iterated this prayer unto God: O high and glorious God, my 
A worthy prayer of the S.  Lord JESUS CHRIST, illuminate and lighten the obscurities of my heart, give me, if it please thee, a right faith, an assured hope, a perfect charity, a knowledge of thee my God, in such sort that he may ever perform thy true and holy will, Amen. Beholding afterwards the Crucifix with a serious attention, his eyes filled and his face bathed with tears, he heard with his corporal ears a voice addressed unto him from the Crucifix, which three several times thus spoke unto him: Go Francis, and repair my house, that is ready to fall: This so marvelous voice did exceedingly terrify him being 
A Crucisix speaketh again unto him.  alone in the Church: whereupon utterly amazed, and feeling in himself the force and virtue of those words, he fell into a sound, but returning at length to himself; he incontinently prepared to obey and to re-establish that material Church, wherein he had presented his said prayer, not as yet understanding the sense of the words of God to be, that he should repair that other Church, redeemed by his precious blood. So that rising from the ground and signing himself with the holy Cross, he returned to the city, where he assembled all the merchandise that his Father had committed to his charge to traffic, and sent it to Foliginum, where he sold it all, and the horse also whereon he road, then hastened to the said 
He selleth his father's merchandise to repair a Church.  Church of S. Damian, there to accomplish that which he supposed God had commanded him. In which place having offered his devotion, he saw the Priest that served there, to whom he presented all the money he had, to rebuild and repair that church, and to relieve the poor: beside, he humby besought him that he would for certain days receive him into his company. The priest answered that he would willingly entertain his person; but would not accept his money, in regard of his Father and his kindred: and therefore the true mispriser of richesse castinto a window that there he saw against a wall, the purse wherein his money was, which he there left in contempt as base earth, regarding nothing but to unite himself with God, in the company of that Priest. His Father understanding all this, full of indignation and anger against him, laboured to find him out: but Francis getting advertisement thereof, as yet a fresh soldier of JESUS CHRIT, fearing the threats of his Father, and to give way to his choler, hid himself in a cave, where he continued certain days, with abundance of tears continually praying God to vouchsafe to deliver his soul from the hands of those that persecuted him; and that his holy will would so much favour him, as being to effect the pious desires which he had vouchsafed to inspire unto him. After he had a certain time continued his prayers, he began to condemn himself of little courage, and therefore expelling all fear, he arose out of the cave, and went to Assisium, armed with the magnanimity and virtue of the most high, to tread under foot the serpents of worldly persecution, 
S. Francis reputed a fool of his companions.  whereby the devil thought to enforce his retire. His fellow citizens seeing him utterly disfigured, as if he had been bereaved of his senses, said that he was mad, and the little children followed him, casting stones and dirt at him, and crying after him in the streets, as if he had been a fool. But the servant of JESUS CHRIST in regard of all that, lost not his courage, nor altered his purpose for whatsoever he injustly endured, but went peaceably, as if he had been deaf, blind and insensible, respecting little or nothing to be reputed a fool in the world, provided that he might afterwards prove wise with JESUS CHRIST in heaven. Now his Father hearing these cries, and seeing his eldest son thus abused, he ran as a roaring 
Ill entreated of his own Father.  lion, not to deliver him from those contemptible reproaches, but himself to treat him more disdainfully than all the rest, as if he had been no longer his Father. In such sort that he conducted him to his own house, where having extremely injuried and beaten him, he caused him to be chained, and so shut into a chamber, using him himself as if he had been a fool, thinking by these torments to reduce him unto his former estate. But so far was the true servant of JESUS CHRIST from being any way terrified, or withdrawn from his former pious resolution, that on the contrary he became thereby more firm and constant, and more accustomed to support all; calling often to his mind that worthy saying of the Gospel: Blessed are they that suffer persecution for justice, for theirs is the kingdom of heaven; and that which our redeemer himself said: If any man come to me and hateth 
Luc. 14.  not his Father and mother, and wife, and children, and brethren, and sisters, yea and his own life beside: he cannot be my disciple. The which speculation was then most exquisitely practised by God, in the person of his servant Francis, who was not only derided of his friends and kindred, but much more of his Father himself. It might doubtless be esteemed a heart of flint 
Treated as atheife  or steel, that was not moved to compassion to see him so tormented by his own Father; and that admired not the cruelty of the one, and the patience of the other. But glorious Francis who had his spirit united with JESUS CHRIST, by whom he was comforted, did in the mean time thus encourage himself, that by these strokes of the hammer of affliction, God would forge of him a marvelous and admirable vessel, baked and purged in the furnace of most panifull crosses and labours, to dilate and amplify his glory and to renew his memory on earth. Certain days then after young Francis was committed to prison, his father upon occasion of his affairs being gone out of Assisium, his mother who was not pleased with that her husband had done, conceiving a natural compassion of her son, went to see him, and with the gentle and sweet speeches of a mother, endeavoured to persuade him to obey his father, accompanying her words that were of themselves sufficiently pregnant and effectual, with abundance of tears. This certainly was no slender assault and combat to the new champion, whose mother could nothing prevail in that she desired: for he let her know that his obligation was more to God then to his father or mother, and beside, that he was resolved to follow the inspiration which he had received of the holy Ghost: Then he turned his speech to his mother herself, exhorting her to acknowledge the great benefit which she had received of God, in that he called her son to his service, and that therefore she ought to be thankful unto him. This woman at length over come with the reasons of her child, and desperate of force ever to supplant his firm resolution and constanty, and with all touched with a motherly 
His mother setteth him at liberty.  compassion, loosed his chains, and imparting unto him her benediction she dismisses him. Francis finding himself at liberty, saluted his mother, and prayed her to be no more afflicted in his regard, and then returned to the fore said Church to give thanks to the Sovereign Redeemer for what soever had happened unto him. But his father being returned, and not finding his son in the place where he left him, having grievously checked and injuried his wife for dismissing him, he ran utterly enraged into the said Church with resolution to procure his banishment out of his country, as a dishonour unto him, if he should persist in his former resolution. The victorious Francis presented himself before his Father, to entertain him graciously, notwithstanding he preceiued him to be extreme furious, and with an assured and joyful countenance said unto him: Father; I fear not at all your threats, your beatings, your fetteringes, nor all you torments: for I am ready to endure such persecution as you desire to inflict on me for the love of my God. Which his father having heard, and knowing well that he should never move nor stagger his stable and constant resolution, he then thought at least to redeem and recover the money which his son had received for his merchandise, and to that end sought information of the Priest how it was employed: but in the mean 
His father having his money is appeased  while he seemed to perceive a great purse upon a window, whereto going near, he found that it was his money; which having seized on, it much appeased his fury, the burning thirst of his avarice being somewhat moderated by the application of this medicine.   

How the servant of jesus Christ Francis renounced his father, not only touching his due, but even restored unto him all the garments wherewith he was clothed, disapparelling himself even to his shirt, and this in presence of the bishop of Assisium.  
THE FOUR CHAPTER.  
THe terrestrial father of the glorious Francis being not yet satiated with the cruelties inflicted on him, would tempt the son of grace in temporal abilities, seeking to constrain him to render and renounce the due portion which of his father he was to have, and to this effect conducted him before the bishop of the city. Now the father thus proceeded for fear that being dead, his son should distribute the part of his succession among the poor. S. Francis understanding it, went very willingly before the bishop, as a true lover of poverty and obedient child, without expecting further summoning, and without any consideration of the matter, and there he did not only most readily renounce his paternal succession, but even put off the garments wherewith he was clothed, to his very shirt, in presence of the bishop and divers others, without blushing any thing theratt, being mindful of our most gracious JESUS CHRIT, who for us was nailed naked unto the cross.! Then he made a little bundle of his clothes, and delivered 
S. Francis is naked to tender his clothes to his father  the same to his father, saying: Till this present I have called you father, and have reputed you so in this world; but from hence forward I may securely say; Our Father which art in heaven; to whom I have given in custody my treasure, and in him have reposed all the hope of hereditary succession. The bishop seeing so strange a specctacle, nothing resting on the body of poor Francis but his hair cloth, and preceiuing on the other side that the father supported and endured to see his son naked without any compassion of his heart: considering with all in the son such an extraordinary fervour, with so admirable and excessive patience: he reputed him the true servant of God, and therefore arising and standing up, he with gracious sweetness received him into his arms, and as a pious Pastor, covered him with his own gown, and commanded his servants to bring him a garment; whereupon they brought him an old base coat of a poor labourer, which Francis gratefully received, without expecting any other, and requiring that there might be brought him a pair of Cicers, he so 
The first religious habit of S. Francis.  fashioned the same, that it covered a man in form of a Cross. A right heroical act, worthy of very great consideration, and marvelous to see after what manner the world (the true soldier of the devil, our cruel enemy) reduceth to nothing those that desire truly to serve God, leaving them even naked without wherewithal to cover them. We ought here to consider, how necessary it is for the good and virtuous to mesprise the wealth of the world, and not to fear the inconveniences thereof, to disburden them of the weight of the earth, with the greater alacrity to carry the burden of our Redeemer, and finally in a certain sort to disnaturalize themselves, forsaking father, and mother, and worldly kindred, to become citizens of heaven. Thus was the servant of the most mighty Monarque, discharged of his terrestrial father to follow our naked JESUS CHRIST crucified whom he loved; and so armed with the armours of the cross, he recommanded his soul to the tree of life, by the virtue whereof he secured himself from the tempestuous sea of this world.   

Of the exercises wherein the servant of jesus Christ Francis, thence forward employed himself.  
THE V. CHAPTER.  
THis contemner of the world being then freed of the chains, and delivered of the threats of his Father, went into the desert, that there alone, and in silence, he might hear the secrettes of the divine word. And as he walked on a mountain, singing the praises of God in the French tongue, he was assaulted by certain thieves, who rudely examined him what he was and what he sought there: to whom he answered as a Prophett: I am an herald of the great king. They disdayining this answer, came near 
S. Francis was beaten of thieves.  and beat him; and after many threatening words, they cast him into a ditch of snow that was there, saying: Thou shalt now lie there as a caitiff herald of the great king. But Francis they being retired, came out of the ditch, and filled with exceeding contentment, began again to praise God: after he had a long time walked, he came to a Monastery, where as a poor beggar, he demanded almose for the love of God, which he received. Thence he went to the city of Agubio, where being known unto an ancient friend of his, courteously entertained him into his house. And in regard that he was so naked, this friend covered him with a poor cloak, which served him two years, carrying a staff in his hand, as an hermit, with shoes on his feet, and girt with a leather belt, which made him esteemed to be Religious of the Order of S. Augustin. Now this affectour of humility desirous to lay a firm and stable foundation to his spiritual edifice, exerciced himself in the active life, to wit in works of charity towards his neighbour, entertayninge his life with much austerity and mortification. For having vanquished and trodden under foot the love of 
S. Francis serveth lepers. Esaye 53.  himself, and transferred it unto his neighbour, his affection was entirely, reposed and settled in jesus Christ, by reason that whiles he was yet worldly, he abhorred the access of lepers, but now inflamed and ennamoured of JESUS CHRIST who (Isay) was contemned in the world, and ulcered as a leapar, so that he seemed no more to be a man. That he might the more pefectly subject his will to the spirit, he entirely applied himself to the service of lepers, often visiting them in their own houses, traveilling to get almose for them, kissing their 
He demanded almose for them.  hands, their feet, and face; briefly, for the love of jesus-christ he assisted and served them with exceeding diligence, yea sometimes the better to conquer himself, cleansed and purged their filthy loathsome ulceres and ill savouring soars, with an extreme fervour and devotion, as if he had been newly sent of God into the world as a rare Physician for the mortal wounds of sins. Sometimes also he laid his 
Admirable mortifications of saint Francis.  mouth on the earth, amiddle the dust, that accustoming himself to contempts and reproaches, he might subject the pride of the flesh to the law of the spirit, and might procure to be a peaceable and perfect possessor of himself, by which exercise he obtained of God so great virtues as he had incredible puissance, to cure spiritual and corporal diseases. I will here to this purpose set down one miracle, among divers others which shallbe recorded in this history in their place. There was a man of the Dukedom of Spoletum that had on his face a most hideous and perilous soar, that had already consumed and eaten one 
Hecureth one of an ulcer in kissing it  of his jaws, and a great part of his mouth, and whereas no remedy could be procured to his infirmity, he vowed to go to Rome to visit the sepulchers of the holy Apostles, to crave their intercession, and to implore the mercy of God, that he would be pleased to deliver him of that so grievous and loathsome disease. Now as he returned to his house, having accomplished his vow, he met the blessed Francis on the way, before whom this diseased inclined himself to kiss his feet, by reason that his countenance was exceeding venerable: But the humble servant of God not permitting it, stepped back. The diseased arising, the imitator of jesus Christ embraced him, and kissed his face; which having performed with a merucillous compassion, at the very instant that horrible ulcere and the mouth being kissed, were incontinently cured. I know not in deed which of the two is more admirable, either 
His charity toward the poor  the profound humility of the S. in kissing the wound, or the excellency of his virtue in working such a miracle. He did not exercise this charity only towards lepers; but did also extend such liberality to all poor peole, that sometimes leaving himself half naked to cover them, he desired beside to give his own person, and especially to poor priests, 
He laboured to keep the churches and their ornaments in decency. How he affected poverty.  whom he assisted with great piety and reverence. He was likewise very zealous and careful of the ornaments of Altars and of Churches, so that he did often make them clean and decent with his own hands, that by them God might be served with more honour and reverence. To this glorious Saint, poverty seemed the most precious thing in the word, all his ambition was to possess the same, in this respect only was he envious if an other were poorer than himself. Going on to offer his devotions at S. Peter's in Rome, among a great multitude of poor that were there at the door, he espied one most wretched and miserable, almost naked and uncovered, of whom he had such compassion, and was so inflamed with the love of poverty, that puttning off his own garment he gave it to the poor Creature, and clothed himself with the others rags, and took such content therein', that he remained all that day with those poor people, with exceeding alacrity, rejoicing in poverty, in contempt of the glory of the world, learning by such and the like works of charity, first to practise and perform, and then to teach, following the steps of his true master JESUS CHRIST, whose life and doctrine he should practise and teach to mortal men. Being one day of the winter so poorly clothed, that much of the nakedness of his body appeared, and hearing the holy mass, a Brother of his by chance met him there, who scoffinglie asked him if he would sell him for six pence of his sweat. The servant of God joyfully answered, I have sold it all at a good price to my God and lord. He might doubtless affirm it with good reason, considering he was continually busied in works of charity towards his neighbour, and in exercises of humility, surmounting the nature of his senses, yet without omitting mental conversation with JESUS CHRIST crucified: for more commodious fruition whereof, he frequented hermitages and solitary places, employing his time in prayer and weeping: neither would he thence depart till he had learned some extraordinary fashion of fasting.   

How S. Francis repaired three Churches.  
THE VI CHAPTER.  
THis glorious Saint was so well grounded in the virtue of simplicity and of the charity of JESUS CHRIST, that calling to his mind what had been miraculously commanded him by the Crucifix, which was, that that he should re-establish his Church, supposing that he meant the said Church of S. Damian, he returned, as an obedient servant, to Assisium, purposing by alms to execute and accomplish that, which he could not do with the money of his father's merchandise, and this his design had good success. For seeking over the city (where he was already known to be the servant of God) he found money among his friends and kindred, and matter requisite for the building of the said Church. So associating him self with the Priest that served there, he began the said reparation: wanting neither masters, nor worckmen to this effect, he nevertheless without intermission employed his own person therein, that his body being already weakened, by continual fasts and ordinary abstinences, might be more subjecteth and chastised, as well by carrying burdensome stones, as by the mortification he endured, in demanding of them, to whom he had formerly given. Thus by the grace of God and the devotion of the faithful, he so well endeavoured, that he accomplished the reparation of the said Church: in which labour the said Priest perceiving how painfully he employed himself for so holy an enterprise, always reserved something to refectionate and relieve him. But the humble servant of God could not long endure that, as being desirous to serve, and not to be served of any. Whereupon he said once in himself: Is it convenient that thou have always a priest to 
He will not live but by almose.  serve thee? Is that the way of poverty which thou seekest? and than he resolved to be no longer served, by priest or other person, and when he would eat, he took a dish and went to the doors with other poor people to demand almose for the love of God: and with them did there eat what was given him. And albeit this was at the beginning very sharp and difficult unto him, yet in the progress it was so pleasing and contentful, that he afterward affirmed to his Religious, that he never eat with so good an appetite as then. Being one day invited to eat with a Prelate; he would eat nothing but what he had brought with him of almose given at the doors. Saint Francis having finished the reparation of the Church of S. Damian, went to repair an other of S. Peter farther off from the city, and by 
Herepaireth the Church of S. Peter.  the same means that he used in the former, he in short time accomplished this also. After that he went to Porticella, very near to Assisium, where was a Church dedicated to the Virgin Mary, which was so abandoned, that there was no person had charge thereof, nor did any service therein. He for the great devotion he had to the Queen of heaven remained therein; and incontinently began to think of repairing it; and being there often visited by the Angels (conformably to the title of the Church which was S. Mary of Angels) he the more 
And that of our lady of Angels.  willingly stayed there, and affected that place above all other, because therein he began humbly, proceeded and fought valiantly; and there ended most blessedly. There by divine revelation did he begin the foundation of the rule and order of the Friar Minors, which was not without mystery, but by disposition of the divine providence, which governed him, instructed and directed him in all his designs: So that this worthy servant of God, repaired three material Churches, of S. Damian, S. Peter, and S. Mary of Angels; and all this before the institution of his Order, and his preaching of the gospel, as well that from these sensible things he might attain to intellectual, and from lesser matters by course and order to great; as also that what he should do might first be revealed unto him by the mystery of sensible▪ things; to the end it might appear, that as he had re-established three Churches, so also that of JESUS CHRIST should be by him renewed and repaired, according to the form, rule, and doctrine which he would give him, as we see apparently to have succeeded in the three exercises or warfares (if you will) which are the three Orders which saint Francis institued in the world.   

Of the second vocation to the estate of evangelical perfection, and how he began his rule.  
THE VII. CHAPTER.  
THe worthy of God having chosen for his residence the Church of the mother of JESUS CHRIST, and therein persevering in continual fervent devotions, beseeching her to be his advocate, his prayers were of such efficacy, that by the merits of the glorious virgin, he was also found worthy to conceive and produce the spirit of verity and of evangelical poverty. For as he one day devoutly heard the mass of the Apostles, where the gospel is read wherein our lord JESUS CHRIST prescribeth them the form of the evangelical life, 
Mat. 10.  when he sent them to preach over the world to this purpose saying: Do not possess gold, nor silver, nor purses, not a scripp for the way, neither two coats, neither shoes, neither rod. And into what soever 
How he took occasion to begin his first rule.  place you shall enter salute it, saying: the peace of God be in this house. S. Francis hearing this, cried out with more than a natural voice; That is it which I seek, that is it which the interior of my heart desireth; and then was he replenished by the holy spirit of JESUS CHRIST with such a virtue, that it did not only transform him into the said for▪ me and rule, in consent and desire: but even in operations and effects: for immediately he put of his shoes, he rejected his staff and wallet. He cast away the money which remained unto him of almose, and contenting himself with one only garment or coat, rejected even the lesser belt wherewith he was girded, and used a cord, being more careful then to conform himself perfectly to the Apostolical life. Upon this evangelical lesson, in this week and on this day, which was the year of our lord, one thousand two hundred and eight, in the month of October and feast of S. Luke, this blessed S. began the rule of 
The first institution of the order of Friar Minors Ephes. 2.  the Friar Minors, being then twenty seven years of age, two years from his conversion being expired, the twelfth year of Pope Innocent the third: a work proceeding verily from the holy Ghost by the gospel of JESUS CHRIST, not from any human spirit though God for an instrument would use his most faithful servant, as founder of so glorious a fabric, who, as a prudent Architect, laid the foundation of his Order with violent floods of tears, with most fervent prayers, with works of mercy, of penance, and of retiredness and conjunction unto God, never wearied nor desisting, till the holy Ghost had given him the foundation of the Apostles and Prophets, which is that sovereign & stable corner stone JESUS CHRIST, on whom the whole edifice being gounded▪ and referred unto, it increased in this holy temple 
1. Cor. 3. Matth. 7.  of God, upon whom the S. did not build his order with the chaff of vain titles, or of temporal possessions, nor with the dirty dregs of worldly and perishable things: but with purified gold which is the evangelical spirit, and with precious stones, which are the Apostolical Counsels: by means whereof it was then securely guarded against the force of wind, waters and tempests, the furious enemies thereof. He began thenceforth to be like unto Helie by divine inspiration, zealous of the truth, of the glory of God, and his neighbour's salvation; inducing many to follow and embrace the way of perfection, and moving each one to patience. His discourses were no more vain & ridiculous, but replenished with the virtue of the holy Ghost, and such as penetrated the heart of the hearers, and were of such efficacy, that they terrified the audience in regard of their sins, so that they were penitent thereof, and the hearts of the obstinate, they softened and mollified. Thus did he convert sinners, and confirm the good in the right way of their salvation.   

Of the two first disciples of S. Francis.  
THE VIII. CHAPTER.  
THe virtue of this worthy servant of God being dilated and divulged in many places, as well in regard of the verity of his simple doctrine, as for the sanctity of his life, many gentlemen were desirous to endeavour also in penitential practices to imitate him. The first was a rich and honourable citizen of Assisium, called Bernardus Quintualle, very famous for his prudence, who having long time considered the extraordinary change of life of S. Francis, how he contemned the world, and with what constancy and patience he supported injuries, and that the more contemptible he was reputed, the more appeared his pleasure and content therein, never showing the least appearance of will to change his holy purpose; he esteemed and resolved 
A Gentleman desirous to know with what spirit S. Francis was moved, and proved him.  with himself at length, that the same could be no other but a work of God; nevertheless he thought to prove and try him, and to that end, after many prayers to sup with him, he conducted him to his house: where being set at the table (more covered with spiritual, then corporal food) they discoursed of many notable matters. Now the hour being come of taking their rest, the honourable Bernard conducted the S. together with him into a chamber where there were two beds, and each of them took one to lodge in: but the said Bernard, that desired to prove some thing of this S. did subtly fayne himself incontinently to sleep: which the S. beleeiving, rose a light after from his bed, fell on his knees, and directed his countenance and hands towards heaven, entirely inflamed with divine love, and being so on his knees, he began to pray with these words: Deus meus & omma. My God and althings; O my God whose are all things, O my God who art all my 
The prayer of S. Francis.  good. Quintavalle heard only those words which the S. often repeated, pouring out abundance of tears, it seeming unto him that his spirit received exceeding consolation thereof, without ever uttering any other word that he could understand. The servant of God persisted till the morning in this prayer, wherein his spirit was elevated in ecstasy, considering the great mercy which he had received of the divine majesty, and that he vouch-safed to use him for his service in this world, as he had understood by revelation; Whereupon conceiving the importance of the affair, he acknowledged his insufficiency and impotency; and therefore incessantly played God to grant him perfection requisite to the enterprised work, that he might serve him according to his desire. Then with exceeding affection he said: Thou art my God, and all my hope: all my force, my richesses, my life, my joy, my satisfaction, and all that ever I can desire; I possess no other thing but thee. It is thou that hast begun to favour me with thy grace: grant also, my most sweet Lord, that I persever therein, and that therewith▪ I be guided to my desired end. And hereupon persisting in the profound consideration of himself, with a marvelous humility reputing himself to be nothing, he cast him into the arms of the divine & celestial love, where he felt in his soul that sweet communication of the grace of God. The foresaid Bernard having then seen and heard thus much by means of a lamp, which he had left burning in the chamber, and knowing all to be true, the day appearing, and the holy man rising from his prayer, Bernard spoke unto him in this sort: O Francis, tell me I pray thee, what ought the servant to do, to whom the master having imparted many commodities behoufull for his use, he would no longer make use of them. The S. made answer unto him saying. He ought to restore them to the party that bestowed them on him. Bernard replied: it ought doubtless so to be; and therefore, Francis my friend, I will for the love of God distribute the temporal substance which till this present I have enjoyed, having received them as his gift, and this I will do by your advise; for I will obey and follow you in this, and in every other thing that you shall command me. Which the S. understanding, full of joy thus answered him: Bernard, this work is of such difficulty, that before it be 
An other occasion of the first rule of S. Francis.  enterprised, we must take counsel of God, and affectionately beseech him to make known unto us his will, and how we may accomplish the same; and at the instant they went together to the Church of S. Nicolas, and in the way a Canon named Petrus Catanio associated himself unto them, who likewise desired to follow the S. Being then arrived at the Church, and having heard mass and offered their devotions, S. Francis coming to the Priest, prayed him to make the sign of the Cross on the missal, and then to open it, and the priest obeying, at the openning of the missal they lighted on the gospel taken out of the 19 of S. Matthew: If thou wilt be perfect, go, sell the things that thou hast, and give to the poor, and thou shalt have treasure in heaven. at which Council the S. exceedingly rejoiced, and for it thanked God many times. And as a perfect servant of the most blessed Trinity, he demanded of God that he would vouchsafe by three several testimonies to confirm the rule which they should undertake; and so they opened the book the second time, and lighted on the text of the same S. Matthew in the tenth chapter: Going through the world, you shall not carry any thing with you, neither silver, two coats, shoes, nor staff: and this having confirmed them, they the third time opened the Missal, and found a text of the same S. Matthew in the sixteenth chapter: If any man will come after me, let him deny himself, and take up his cross, and follow me. S. Francis then turning to his two new champions, said unto them: My Brethren, you have now heard our rule, and theirs that will adhere 
Br. Bernard Quintavalle giveth his substance to the poor to become a Friar Minor.  unto us. If therefore you desire to be perfect, you must presently put in execution what you have heard. Whereupon the said Bernardus Quintavalle got licence of S. Francis to go to his house, where he sold all his substance, and distributed it to the poor, without reserving any thing whatsoever. So making himself worthy of the divine vocation, he merited to be the first disciple of this holy Father. The Canon afterward did as much; for having renounced his Canonry, he gave all the rest to the poor; therefore he also was worthy to be a Son of this holy Father. S. Francis the sixteenth of April of the year 1209. gave to them both his habit. Upon this occasion there are some of opinion that the Order of the Friar Minors began on that day, because, say they, this word Order, signifieth no other thing, but a congregation of certain persons united together. 
As also Brother Peter Catanio.  The S. with his two disciples departed from Assisium, and went into a solitary place, where he laboured to instruct them, and to exercise them in poverty, humility and prayer, the true and solid ground works and foundations of Religious.   

How Brother Giles was the third disciple of S. Francis, than other foures and of the revelation which S. Francis had, that his, and his disciples sins were pardoned, and that his Order should augment to a great number.  
THE IX. CHAPTER.  
THese tow disciples were tripled by an other of Assisium named Giles, who was not in the town, when Bernard and the Canon sold their substance, and distributed the same to the poor to follow S. Francis: But at his return understanding by his parents and kindred, the resolution of those his two friends who gave an amazement to each one, he resolved also to associate himself unto them in the service of God: and to this effect he left his kindred, and 
Giles miraculously findeth S. Fran.  not knowing where S. Francis then was, falling on his knees he most affectionately prayed God to favour him so much as that he might find him. A little after which prayer, he miraculously arrived in short time where those three great and true contemners of the world were. As soon as S. Francis saw him, he was ready to embrace him; but Giles falling to the ground, and reputing himself unworthy of such a favour, besought him with abundance of tears, to favour him so much as to admit him into his society. The holy Father seeing the humility, the faith, and devotion of a man so noteworthy, said unto him: My dearly-beloved Brother, acknowledge the great mercy which God showeth you, to receive you this day for his servant. Then he comforted him, and exhorted him to persever in the vocation whereunto God had called him: And conducting him to his companion, he said unto them: Our God hath this day given us a good Brother. They then very affectionately and desiredly embraced him, rejoicing together with him at the secure acquisition and election of the good which he had made: Then they went together to prayer, and next to dinner: afterward S. Francis called Giles unto him to take him with him to Assisium to get an habit: in the way they chanced to meet a very poor woman that asked them an almose. S. Francis having nothing to give her, turned to Giles and said: Brother give your cloak to this poor woman, for the love of God; and he with so ready a will obeyed, that he seemed to see that almose to ascend unto heaven, so great was the contentment 
He received afterward  he conceived therein. Now eight days after the foresaid two had taken the habit, which was S. George's day, Giles also received the same, having first distributed his goods to the poor, and so the third place was possessed by this man of God, worthy of glorious memory, famous 
the habit of the Order of S. Fran.  and renowrned by the exercise of his virtues (as S. Francis foretold.) And albeit he was of nature very simple, and had not studied, he was notwithstanding so elevated to the sublimity of most high contemplation, that one might truly affirm of him, that he led a life more Angelical than human, as in his history we shall recount. The holy Ghost a little after sent four other disciples unto S. Francis, 
Four other are received into the said Order.  so that they were seven in number, and yet but one in will. Now to give a beginning to some devotion, S. Francis ordained that to each Canonical hou●e of the service of our Lord (except the mass,) they should say thrice the Pater noster. Brother Giles said, that the reason why S. Francis ordained so short a prayer, was, because he would not have their devotion restrained by the obligation of their constitutions: but that the prayers and services of each one, should proceed of the fervour of devotion. S. Francis thus living with his companions in continual prayer and abstinence in that hermitage, being one day retired into a place a part, and very remote from his disciples to offer his prayer and bitterly to lament his former life (which had not been without offence against God) and demanding pardon of the sovereign God, not only for himself, but for his companions also, he was filled with an unspeakcable contentment by the holy Ghost, who assured him that his prayers were heard; and affirmed that the infinite bounty had granted to him and to all his disciples, a plenary indulgence and remission of all their sins even to the utmost minute. And immediately in faith and confirmation hereof he was ravished and absorbed with a marvelous light and knowledge, which opening his spirit gave him clearly to understand what God had wrought in him and in all his. Having then thus known the divine will, he sought to encourage his simple company, telling them that they should not be dejected in regard of their small number, but should proceed in hope: because, as the divine Majesty had revealed unto him, they should multiply in great number, and should perform great matters in the world, notwithstanding their, and his own simplicity; and should after possess the eternal kingdom in the next: with which words all his Brethren were exceedingly comforted.   

How S. Francis began to send his Religious over the world: what succeeded them in the way, and how they were miraculously reunited.  
THE X. CHAPTER.  
unity joined itself to the number of seven, which signifieth perfection, to demonstrate even exteriorly, how well these new champions of JESUS CHRIST were united in charity: this was an other that took the habit of S. Francis, whose name with the others shall hereafter be recorded; so that they were now eight with the S. who, as a pious Father, having assembled them, discoursed unto them of the kingdom of God, of contempt of the world, of the abnegation of their proper will, and of mortification of their own flesh: then he discovered unto them that his intention was they should divide themselves, and travel over the four quarters of the world, because, not content with that little number, which then his poor and sterile simplicity had regenerated in God, he desired also to renew the birth of all Christians, inducing them to contrition and tears of repentance. He therefore enjoined his dear Religious children, to prepare themselves to go to denounce and publish peace to men, & to preach unto them penance, to obtain remission of their sins: which he did 
That the Friar Minors ought to be travailling over the world.  in these words: Be you patient in supporting injuries, vigilant and assiduous in prayer, courageous in travails, modest in your speeches, grave in your deportmentes, and thankful for the grace and favours which you shall receive. These dearly beloved disciples understanding his holy advertisments, being replenished with the holy ghost, and desirous to obey their Pastor, especially where it concerned the salvation of Christian souls, coupled themselves two together, and fell all seven at the feet of the S. whom they honoured as their true father, and demanded his benediction. But causing them to arise, he embraced them with a fatherly charity: then gave them the benediction of the father of mercies: using to each of them those words of the Prophett David: Cast your care 
Psal. 54.  on our Lord, and he will provide for you. He accustomed to use this speech to all the Religious that he sent under obedience. And knowing well that he was to serve for pattern and good example to the world, to do that first which he intended to teach; he took for companion one of the seven Religious: and then took leave of the rest, having yet precedently divided them in form of a cross: that is, sending two of them towards the east, two towards the west, two towards the south, and two towards the north, each one went with his companion on his way, rich & well clothed with divine grace: but with habits torn, patched & tussed up, barefoot, and as it were all naked & destitute of all temporal provisions: preaching through the world, more by works then by word, giving example of humility, patience, and poverty. They wanted no laborious accidents, being afflicted in many places, and in divers manners. For of 
What the good Religious endured in this first obedience.  that which we find recorded of two, we may collect the exercises of the rest. The West was allotted unto Brother Quintavalle, who being with his companion arrived at Florence, and not finding where to lodge, the night being come, they settled themselves against a wall, under a penthouse, the master whereof refusing to lodge them by reason of the strange fashion of their habit, fearing that they were some lewd persons and thieves, they all the night endured much cold, yea in great extremity in regard of the sharpness of the season: nevertheless they continually prayled God: In the morning they went very early to mass, praying with devotion. Now the mistress of the house under whose roof they had slept the night, being present at that mass, knew them to be those whom neither her husband nor herself would entertain for a nights lodging. She than said to herself: These men doubtless are no thieves as my husband did conjecture, for they seem to be holy persons. These Religious in the mean time were beheld of each one for the novelty of their habit, but much more when they refused the money which one present offered them for an almose. Eor thereby were they known to be voluntarily poor for the love of JESUS CHRIST. And therefore the man and woman that before refused to entertain them, by prayers conducted them to their house, by whom they were exceedingly edified, as well by example of their life, as by the pious and heavenly discourses wherewith they induced them to have care of their souls. Thus did these Religious pass Florence: The inconvenience of the night which they endured was little in regard of that which befell them afterward: for both in respect of the strange form of their habit, and for the austerity of their life, they were most commonly injuried and buffeted, because almost every one treated them as senseless or distracted persons. Some gave them tantes and mocks, others cast dirt at them, some pulled them by the cappuce, others caused children with clamours to follow them. These injuries were not only procured them by the malice of idle persons, but also by the subtlety and inducement of the devil, who thought by these ignominies to terrify them, and make them desist from their holy resolution. But they being armed with the grace and patience of JESUS CHRIST, did not, only support the extremity of hunger, cold, and disgraces, but even did not by any exterior sign appear to be moved withal. So far also were they from replying to them that abused them, that receiving their persecutions as a great favour, they ordinarily prayed to God for them: in such sort that these remonstrances of patience and charity having been by certain weighed and considered, their virtue and sanctity did consequently appear. They therefore repenting to have offended them, repaired unto them as to holy personages humbly to require pardon: virtue being of such force and efficacy, that albeit for a time it be resisted and contemned, yet in the end it doth always conquer and triumph over the enemies thereof. Some certain time being spent after the separation of these good Religious, their compassionate Father being unable any longer to endure and support this irksome absence: had a vehement desire to recollect his dearly beloved children: 
S. Fran. obtameth of God speedily to see his Religious so far remote one from an other.  But the difference and distance of the places where they were being such as it could not be done but by the divine providence, the saint fell to his devotion, and prayed God that, as he had sormerly assembled certain Israelites very distantly separated and dispearced, so he would also now vouchsafe to unite and assemble his dearly beloved Brethren. After a short time he miraculously knew the approbation of his prayer: for without any human diligence or industry, they were all, as S. Francis had desired present in one very place: which was not without an exceeding astonishment unto his Brethren, who admired the divine providence. The holy Father entertained his children with incredible joy: they than began among themselves to recount what they had endured in their travail, and what was the fruit of their labours amongst the faithful Christians. Thus did these new Apostles in very short time begin to exercise themselves in the service of God, by the footsteps of his holy disciples. About that time, four other honourable gentlemen did adhere unto them, so that they were eleven, whose names were these: Brother Bernard Quintavalle, Brother Peter Catanio, Br. Giles of Assisium, Br. Sabadin, Br. Morigo the less, Br. john Capelle, Brother Philip the long, Br. john of S. Constant, Br. Barbarus, Br. Bernard of Veridant, and Br. Angelus Tancredas' of Riete.   

Of the first rule that S. Francis ordained.  
THE XI. CHAPTER.  
S. Francis perceiving his disciples to approach to the Apostolical number, began to write down the form and rule of life which they should observe, whereto for foundation he gave the observance of the gospel, thereto adding certain other points necessary for such as live in Congregation, and this to the end the professors of his rule should not vary and differ in any thing from the intention and will of our Redeemer JESUS CHRIST, as well in his Precepts as Counsels: which rule is this ensuying, having since that time been augmented by S. Francis, as in his proper place shall appear.  

THE FIRST RULE OF THE HOLY FATHER S. FRANCIS.  
In the name of the Father, and of the Son, and of the Holy Ghost.  
This is the life that Brother Francis presented to Pope Innocent the third, who condescended thereunto with his own mouth, and confirmed it to him and his Religious, present and to come: and therefore the said Brother Francis (and whosoever shallbe principal of the said Order or Religion) promiseth obedience and reverence to the Pope, and his successor.  
The form of the rule instituted by the holy Father S. Francis, and confirmed by Pope Innocent the third.  

Of the three principal vows, of chastity, obedience, and poverty.  
THE I. CHAPTER.  
THe life and rule of the Friar Minors is thus; That they live chastened under holy obedience, and not possessing any thing in propriety: That they follow the life and doctrine of JESUS 
Matt. 19 Matt. 16. Luc. 14. Matt. 19  CHRIST who sayeth: If thou desirest to be perfect go, and sell what thou hast, and give it to the poor, for doing so thou shalt purchase treasure in heaven: If any man desire to come after me, let him renounce his proper will, let him take up his cross and follow me: and he that will come after me, and forsaketh not father, mother, wife, children, and hateth not himself for my love, cannot be my disciple. Besides; whosoever shall forsake Father, mother, brothers and sisters, wives, children, and all his earthly substance for my love, shall receive an hundred fold, and purchase eternal life.   

Of the manner of admitting the Brethren into the Order; and of clothing them, and of the habit of the Friar Minors.  
THE II. CHAPTER.  
WHen any one by divine inspiration shallbe disposed to enter into this Religion, let him be benignly received by the Superior of the Brethren: and having proved him to be stable in this purpose, let him send him to his Minister Provincial: and let the Brethren in the mean while be wary not to intermeddle in any sort with their worldly affairs. Now he being presented to the Provincial (who shall graciously entertain him) after he shall have diligently examined his will, and the cause inducing him to desire his entrance into this Religion, let him seriously expose unto him the manner of life of the Brethren. Which done, he ought by pregnant persuasions to exhort him, without lawful impediment to sell all his substance, before he dispose of his life, and let him give it to the poor, if he think good; but let the Brethren Ministers be very respective that in treating this matter, they do not persuade or induce him in any sort whatsoever to give any money to themselves or to their Covent: Nevertheless if perhaps the Covent or the Brethren have need of any thing that he hath, and he offering it, and desiring of himself to give it, they may receive it, as if he distributed it in almose to any other poor, and no otherwise, provided yet that this gift be not money. This being performed, I mean his substance being distributed to the poor, or as God shall inspire him, and returning to the Covent, the Minister Provincial shall then give him the habit of probation, 
The capperon is a piece of cloth which the novices wear on their breasts from the neck to the cord.  which he shall wear one year. This habit shallbe such: two coats without cappuce, and the cord: And the year of probation ended, his profession shallbe procured, and when he shall have submitted himself to holy obedience, he may not be permitted to enter into any other Religion, nor to be disobedient to the Pope. And if there be any, that for some lawful impediment, cannot distribute his substance for the love of God, it shall suffice that he renounce and abandon it, in whatsoever other manner. Let it not be permitted that any be received against the ordonnance and constitutions of the Church. All those that have promised obedience, must have one coat with the cappuce, and an other without it, if it be needful, and a cord to gird him, and the linen breeches. All the Brethren must be clothed with course cloth, and they may patch it with sack cloth and other rude pieces, because our Lord saith in the gospel: They that are clothed sumptuously, dwell in the Courts of Princes: for, though they be called hypocrites, let them 
Matt. 11.  not yet omit to do that which they ought for the service of his divine majesty, & for the salvation of their souls, & let them not in this world seek precious garments, that they may hereafter find better in heaven.   

Of the divine service, and of fasting.  
THE III. CHAPTER.  
ANd because our Lord in one place saith: This kind of devil cannot be cast out but by virtue of fast and prayer. And in an other: 
Marc. 9 Matt. 6.  When ye fast be not melancholy, as hypocrites: let the Brethren therefore that shallbe priests, say the divine service, & praise God, a● priests ought to do; and for the living and dead, let them say that which is accustomed to be said; & beside for the defects & negligences of the Bethrens, let them every day say the Psalm Miserere, & one Pater noster, and for the Religious deceased, a De profundis and a Pater noster. They may possess books necessary for their divine service. The lay Brothers that can read, may have a Psalter, but they that cannot read, may not have nor keep any books: but let them every day for their matins say the Credo, with twenty five Pater nosters and Gloria Patri, & so much, at the third, sixth, and ninth hour; at Evensong the Credo and twelve Pater nosters, at Complin, the Credo, with seven Pater nosters and the Requiem aeternam; then for the defects and negligences of the Brethren, every day three Pater nosters. All the Brethren as well Clerks as the lay, shallbe obliged to fast from Alsainctes to Christmas, and from the epiphany, when our Lord JESUS CHRIST began to fast, until Easter: at other times, they shall not be bound to fast by this rule; the fridays excepted they may indifferently eat of all meats that shallbe given them, according to the permission of the Gospel, and 
Luc. 10.  the Constitution of holy Church.   

How the Ministers ought to govern themselves in dispensing with the Religious concerning their obedience.  
THE IV. CHAPTER.  
IN the name of God, all the Brethren that are elected ministers, & are servants to the other Brethren, aught to appoint the places & Coventes where they shall judge most convenient to dwell: they must often visit them, & admonish them to observe & accomplish their profession promise, vow, and oath: and let them spiritually constrain them to satisfy this obligation: and let all my other blessed Brethren humbly and diligently obey them in whatsoever shall concern their salvation, and shall not be contrary to this rule: and let them live together with such charity that they proceed not against the word of God, where he saith: 
Matt. 20.  Do unto men that which you would have men do unto you, and do not that which you would not they should do to you, Let the Ministers and servants, remember that which our Redeemer JESUS CHRIST saith: I am not come to be served, but to serve: so that the souls of the Brethren being given them in charged, they ought to 
Hebr. 13.  have a very respective care of them, that none do perish by their fault and evil example, and that they render not account for them to God, at the terrible judgement.   

Of fraternal correction in offences: that the Ministers ought not to give scandal, and that they may not have dominion of any thing.  
THE V. CHAPTER.  

Hebr. 10.  YOu that are Ministers, have a special guard and care of your souls, and of those of your Brethren: For it is a very terrible and fearful thing to fall into the hands of the liung God, moved to anger. And if any of you, command the Brethren any thing, against the rule and this form of life, or against conscience, know ye that if he do it not, he is not obliged under obedience. Let all the Brethren that are subject to the Minister, the servant of his Brethren, observe his actions with great diligence and consideration. And if they perceive any of their Ministers to proceed according to the flesh, not according to the spirit, or our rule, if he amend not after the first admonition or correction, let him be notified unto the Father General, and the servant of this confraternity, as incorrigible, at the Chapter of Penticost, without contradiction or delay. If among the Brethren where they shall live, there be any that will not proceed according to the spirit, and our profession, let the Brethren in whose company they shall be, admonish, advise, and with humility mildly reprehend him, even to the third time: But if after the third admonition he do not amend, let them inform the Minister Provincial, or bring him to his presence with the first opportunity: And the said Minister shall proceed therein as God shall inspire him. Let all the Brethren, as well Ministers, servants, as others be very respective not to be angry, passionate, or troubled for the sin or evil example of the other Brethrens: For the devil seeketh no other thing but to damn many, by the sin of one; but let them consider how they may spiritually assist him, because they that are in health need not a Physician, 
Note this word. Matt. 9 Luc. 12.  but they that are diseased. It is prohibited to all the Brethren and Ministers of this Order, to be capable of enjoying possessions, dominion or signory; for, as our Redeemer JESUS CHRIST saith: The Princes of the world, have command over them: let us be careful that it be not so among us; but he that seeketh and desireth to be greatest, let him be the least, and servant to all others. Let not any Brother do or speak evil of an other: but let them reciprocally serve and obey each other, with a spiritual charity of the spirit, according as their necessity shall require; for that is the holy and true obedience of our Lord JESUS CHRIST. And let all the Brethren, of what degree soever they be, know, that if they err from the precepts of God, and are disobedient as the Prophett saith, they are accursed for their sin whiles they are 
Psal. 1●8.  out of obedience. And if they persever in the commandements of God, as they have promised in the observance of their evangelical profession, let them rest assured that they are blessed of God.   

What recourse the Brethren may have to their Ministers and that no Brother may be called Prior.  
THE VI CHAPTER.  
THe Brethren that shall not be able to observe our form of life in the places whither they shall be sent, let them as soon as they can, have recourse to their Minister Provincial, and let them inform him of their necessity. The Minister Provincial, shall then endeavour to provide for them, and shall do what in the like accident he would should be done to him. Let not any Brother be called Prior: but let all generally with one accord be called Brothers, and when there shallbe need, let on wash an others feet, to exercise humility.   

Of the manner to serve and provide for the house, and to be employed in lawful exercises that redound to the common good, and that the Brethren may not have Covent, nor Church as properly their own.  
THE VII. CHAPTER.  
IN what place soever any of the Brethren shall reside, for the service of others, they shall not undertake the offices of men of the Chamber to be keeper or disposer of the wine or victual provision, nor in any sore accept of other chardg in the house where they shall dwell: to the end they neither breed nor procure scandal or detriment to their souls: but let them be inferior and subject to all that shallbe in the said house. And the Brethren that shallbe fit to labour and perform any thing, let them be employed in the art and exercise they know, provided that it be not contrary 
Psal. 127 ●. Thes. 3.  to the salvation of their souls, sith the Prophett saith. Because thou shalt eat of the labours of thy hands, thou shalt be blessed: and the Apostle also: he that will not work, let him not eat. Let each one therefore with charity exercise the art and office wherein he shallbe employed, and for recompense of the manual works they shall do, they may receive things necessary to their life, provided that it be not money: and if any thing be further needful unto them, let them demand it in almose as other poor people do. It shallbe permitted them to possess instruments and tools necessary to the trade and art wherein they are skilful: 
S. Hier.  But let all the brethren be respective to be ever employed in some good and commendable art, because it is written. That a man ought to be always busied in some good work, that if the devil come to tempt him, he find him well employed. And in an other place it is said, that idleness is a capital enemy to the soul, and therefore the true servants of God ought to be exercised in prayer or in some other good work. Let the Religious be very careful not to appropriatt to themselves any place where they shall dwell, or any other, be it an hermitage, or whatsoever other place, nor let them maintain it as theirs, and if any come to visit them, be it friend, enemy, thief, or murderer, let them graciously receive him. When the said Brethren shall dwell near one to an other, let them often charitably visit each other, and let them spiritually honour one an other without any murmur, but let them be joyful and content in our Lord, let them with modesty show themselves gracious exteriorly and interiorly.   

How strictly it is forbidden to the Brethren to receive money, and in what manner they are to be punished for it.  
THE VIII. CHAPTER.  
GOd gave this commandment to his Apostles: Be you intentive and keep yourselves from all kind of malice and avarice, as also from settling your thoughts and affections on this life, and being over careful to purchase the things of the world. And therefore no Brother in whatsoever place he be, either to make his residence, or to travail, or for any other occasion whatsoever, may have money in any manner or fashion that can happen, nor less may he receive it for recompense of his labours; breiflely, no Brother may touch or possess money for any necessity that may befall him, unless it be to relieve the urgent need of the sick Brethren: because we must no more esteem money, than stones or thorns; to the end that, sith we renounce and abandon all our temporal substance in this life, we do not afterward for so small a matter make shipwreck of the eternal kingdom. If peradventure we chance to find money in some place, let us no more regard than dirt: because whatsoever is in the world, is mere vanity. But if it should hap, which God forbid, that any brother receive money, excepting upon the aforesaid necessity of the sick, let him be reputed by the Confraternity, for a false Religious, and thief, as he that taketh a purse, if he be not truly penitent. Let not the Brethren in any manner in the world receive money or cause it to be received, nor much less let them demand or procure it to be demanded by a third person in any sort whatsoever, nor let them go in company of men that demand it for them. But the Brethren may, in the houses and places whither they shall go, exercise other services that shall not be contrary to our Religion and rule, with the benediction of our Lord. They may demand almose, for the lepers only, whom they know to be in great necessity; but let them be very wary of money, and let them likewise take keed not to search the world, for any occasion of unlawful gain that may be presented.   

Of the manner of demanding almose, and of their ordinary diet and refection.  
THE IX. CHAPTER.  
Let all the Brethren labour to imitate the povetty and humility of our Redeemer JESUS CHRIST: and let them remember that nothing is necessary in the world, but, as the Apostle saith, to have wherewithal to relieve and cover us: wherewith we ought to content us, and seek no more. We must rejoice when we converse with poor and base persons, that are contemned of the world, but especially with the diseased, lepers, and poor beggar's through the streets. When it shable necessary to go to demand almose at the doors, let them go without any fear or shame, calling to mind that the son of Almighty God, presented his countenance as a hard stone to the blows and affronts of the world, and he was nothing ashamed, to be poor and a stranger, and to live upon almose, together with his most sacred mother the virgin Mary. And if men deny almose, and return disgraces to the brother that shall demand it, let him thank God sor it, and pray for them: because he shall receive, saith JESUS CHRIST, great honour, of the shame that men shall procure him, and let him know, that the injuries and scorns which shallbe done him, shall not be imputed as a fault to him that shall receive them, but to him indeed that shall offer them: likewise that almose is a rent and obligation due to the poor, which our Lord JESUS CHRIST hath merited, purchased and left unto us. And the Brethren that travail in seeking almose, shall have great recompense thereof, besides that they procure a merit to them that give it; for whatsoever men do in this world shall dissolve to nothing, excepting almose, and works done in charity, for which they shall receive of God an eternal recompense. Let each Brother with all assurance discover his necessity to his fellows, that they may comfort him with good words, and actually assist him according to their ability: and let each of them love and cherish his Brothers, as the mother loveth and cherisheth her own child, in what God shall give him grace and faculty, to assist him. He that eateth not, let him not contemn him that eateth; and he that eateth, let him not the more esteem of him that eateth not. If any necessity happen, it shallbe permissable to all the Brethren where they shall reside, to eat of all human things, as God said of David, who did eat the bread that was permitted to priests only to eat. Let the Brethren remember that which JESUS CHRIST saith: Beware of charging and overburdening your heart with two much drinking & eating, for fear that sleep incontinently surprise you, and that sloth be occasion that in the latter day you be intercepted in the snares of death; the which before the entrapping of each man living shall nevertheless have diverses effects, according as they shall find the soul disposed, either to life or to death, the one and the other eternal. But in time of manifest necessity, let the Brethren behave themselves as their need shall import, as our Lord shall better instruct them, because necessity is not subject to law.   

In what manner the sick Brethren ought to be served.  
THE X. CHAPTER.  
IN any place where a Brother shall fall sick, let him not be left alone, but let there be always one or more, if need require to serve him, as they would desire to be if they were in his place: if upon necessity there be no Brother, let care be taken to leave some charitable person to attend and serve him in his sickness: and I pray the sick Brother, that what soever may happen unto him, he always give thancks unto God, and be content to be such as God would have him to be, either alive or dead: that he continue in sickness or recover his health: because all they whom God hath predestinated to eternal life, are ordinarily by him instructed and diciplined, with the rod of his afflictions and sickness, with a spirit of compunction and bitterness, as he saith in the third of the Apocalypse; I chastise and correct him whom I jove. And if the sick be disquieted and passionate against God or the Brethren, or have an over greedy affection to physic, desiring and procuring beyond reason, to free his ffesh which hath so little time to live, and the which is enemy to the soul; the said sick Brother must not esteem the same to proceed of a good ground, but let him assure and repute himself to be carnal: for he doth not seem to be of the number of the true servants of God, sith he more affecteth the body than the soul, considering that he striveth to worck more therein, than the Physician findeth for his cure.   

That the Brethren ought mutually to love each other, that they ought not to calumniat any person, nor in any sort to murmur.  
THE XI. CHAPTER.  
Let the Brethren be wary not to accuse any of malice or to calumniat him, and let them not be contentious among themselves or with others, let them also shun perfidiousness and disloyalty, but let them be careful to perform their exercises in the grace of God with silence, and let them not maintain quarrelsome disputes, neither among themselves nor with others: but rather that they first yield, and say: We are unprofitable servants, answering always with humility, and being very careful of growing into passion: For men that maintain their choler against their neighbour, are obliged to render account thereof at the judgement of God: and he that shall upbraid his neighbour with contemptible words, shallbe condemned to the fire of hell. Let them therefore love one an other, as our lord teacheth us, when he saith: My children, this is the precept I give you, that you love one an other, as I have loved you. Now the truest manner of mutual love, according to the Apostle, is known by words, by works, and in verity. Let them not curse any person, let them not murmur, nor let them not speak ill of any, for it is written: The murmurers and detractors are abhorred of God. Let them be modest, showing themselves gentle and tractable to all, not judging nor condemning any man; and, as our lord saith, consider not the little sins of others, but rather with a bitterness and contrition of your soul observe your own, and endeavour to enter by the straight gate, because our lord saith, the way is straight, as also is the gate that giveth▪ entry to eternal life, and there are few that find it and enter theratt.   

That the Brethren ought to be wary not to behold nor converse with women.  
THE XII. CHAPTER.  
Let all the Brethren in whatsoever place they reside, very respectively forbear wanton lascivious aspects, and lewd and dangerous conversations with women. When it shallbe necessary, let none presume to speak alone with a woman, excepting the priests, who may speak modestly unto them, when they give them any penance or any spiritual counsel, and let no woman, in what soever manner, be received to obedience by any Brother what soever, to whom it shallbe yet permitted to counsel her spiritually, to do penance where she will. And let us all carefully preserve ourselves, with exceeding wariness and diligence; for God hath said, that what man soever shall behold a woman to covett her, he hath already sinned withher in his heart, because it is not lawful for us to behold that, which is not lawful for us to desire.   

Of the punishment of the Brethren that shall fall into the sin of the flesh.  
THE XIII. CHAPTER.  
IF any Brother, by instigation of the devil, commit the sin of the flesh, let him utterly loose and be deprived of the habit, which by his offence and lewdness he shall have defiled, and where of by his fin he shall have deprived himself: let him be utterly expelled the Religion, and let: him go to do penance for his sin.   

Of the manner the brethren ought to observe travailling through the world.  
THE XIIII. CHAPTER.  
WHen the Brethren thall travail through the world, they must not, nor may not carry any kind of provision, nor wallet, purse, money, nor staff, and into what soever houses they shall enter, they shall say: The peace of our lord be in this house, and being entertained in any place, they may there repose, and eat and drink of what shallbe presented unto them. And if they shall be abused in words or effects, by any one, let them not be moved therewith, yea if one should give them a buffet on the one cheek, let them turn the other; if any one would disapparell them, let them not hinder it, yea if one should violently rob them of their coat, let them not ask it again, but let them believe that all this arriveth unto them by the providence of God.   

That the Religious may not have any horses.  
THE XV. CHAPTER.  
I Command all my Brethren, aswell priests as lay, that when they shall travail through the world, or shall reside in any place, they have no kind of beast to ride on, neither for themselves, nor for others, nor that it be ever lawful for them to ride on horseback, but in case of sickness, or of manifest necessity.   

Of them that shall go to the Moors and Infidels.  
THE XVI. CHAPTER.  

Matt. 10.  Our lord saith: Behold I send you as sheep in the mids of wolves. Be ye therefore wise as serpents, and simple as doves. And if any Brother moved with a divine inspiration, would go among the infidel Mores, he may not go without licence of his Minister Provincial, who knowing that Religious sufficient, and of such a spirit, that thereof one may hope some fruit to redound to others (not only salvation to himself) let him not be denied, all understood with the assistance of God. For the said Minister Provincial shallbe obliged to be accountable unto God, if granting, or refusing permission to the said Brother, his resolution shallbe pious, or indiscreet. And the Brethren that shall go among the infidels, may in two manners converse with them: First, they may not contentiously impugn them, but let them be subject, not only to the said infidels, but to every creature for the love of God, yet confessing themselves always to be Christians. Secondly, that when they perceive it to be the will of God, they preach his word, to the end they believe in him one sovereign power, the Father, the Son, and the holy Ghost, on God in Trinity, and in the humanity of the Redeemer and Saviour of the world, exhorting them to be baptized and to live 
joan. 3.  thence-foward in Christianity: because he that shall not be borne again by Baptism and the holy Ghost, cannot enter into the kingdom of heaven. They shall preach to the Infidel people these things, and many others, which God shall inspire them: For our lord said in the gospel: I will confess before my Father which is in heaven, all those that shall confess me before men: but the day when I shall come on the earth in the Majesty of my Father, I will deny them that shallbe ashamed to confess me to be the Son of man. Let all the Brethren, in what soever place they are, remember that they have already offered their souls and bodies to the sovereign God, and that they ought to expose and employ them for the love of him, in all occurrences, and to present the same to the enemies visible and invisible, because our lord hath said: he that in this world shall lose his life for my sake, shall find it safe in eternal life, and blessed are they that suffer persecution for justice, for theirs is the kingdom of heaven. Let them also call to 
joan. 12. joh. 5. Matt. 5.  mind that which our lord saith: If you be persecuted of the impious and wicked, they have first persecuted me, and if you be persecuted in one city, fly into an other. When men shall hate you and persecute your name and you renown and shall speak all evil of you for my sake, and for my love, rejoice ye boldly: for your recompense thereof is great in heaven. And thus much I speak to you (my Brethren) to th'end you should not fear those that have power to kill the body, and with your patience you shall possess you souls, and he that shall persever to the end, shallbe saved.   

Of the Preachers.  
THE XVII. CHAPTER.  
THe preaching of the gospel being the food and nourishment of the soul, let no Brother or Minister authorize himself and enterprise to preach without licence of his Superiors, and let such as ●●albe authorised, be very respective not to preach against the form and constitutions of our holy mother the Church. Let the Minister Provincials be advertised not to admit to any charged, especially in matter of importance, all persons indifferently, but let them formerly consider well thereof. Let the Brethren that shallbe admitted to preach, or to exercise any other obedience, take heed not to attribute to themselves, or to their merits, the office which they shall have, and particularly that of preaching, they ought rather to practise by works, then by fair elected words: and therefore at all times and whensoever they shallbe advertised to desist from preaching, let them without any contradiction entirely forbear to preach. Therefore (by charity which is God himself) I pray all my Brethren, Preachers, Orators, and other Officers and Ministers, as well priests as lay, that they endeavour continually to debase and humble themselves, and that they neither glory nor take complacence in any good, that God doth or speaketh by them: because such work is not theirs, but Gods: and that they remember that which our lord JESUS CHRIST saith: Esteem not the more of yourselves, for that you see the devils subject unto you; and let each on rest assured that we have nothing of our own, but vices and sins: and when we find ourselves tempted and oppressed with diseases and afflictions, as well in soul as in body, we should rejoice in hope of eternal life. Let us beware of pride, and vain glory of the wisdom of the world, and the prudence of the flesh, which endeavoureth to speak well, but little to do well. For it seeketh not a religion and sanctity of spirit, but a religion and sanctity exterior and apparent unto men: for these are they of whom our lord speaketh, when he saith: I tell you in verity, you have already your reward. The spirit which is of God, desireth the flesh should be mortified, 
Matth. ●. 6.  misprised, and esteemed vile, and that it endeavour to be humble, patient, pure, duly subjecteth to the spirit, and especially rooted in the fear and love of God, the Father, Son and holy Ghost, referring all good things to the most high: let us acknowledge ourselves to be his, and let us continually yield him thanks, as one from whom dependeth and proceedeth all our good. Therefore are all honours, and all benedictions due to him alone, by reason also that he is the true and sovereign good: And therefore when we shall see any thing il done or ill spoken against his holy name, let us on the contrary endeavour to praise, exalt, and thank him, as blessed for ever world without end. Amen.   

Now, and when the Ministers ought to assemble.  
THE XVIII. CHAPTER.  
THe Minister Provincial aught with all his Brethren to assemble together, every year, at the feast of S. Michael, in some commodious place to treat and determine of matters behoufull for the service of God and Religion. And all the Minister Provincials that are beyond the sea and in places on the other side the Mountains, shall assemble once every three years: the other Minister Provincials shall come every year to the Chapter, in the Church of S. Mary of Angels, if the Minister general dispose not otherwise, to whose ordonnance all aught to obey.   

That all Brethren ought to live catholicly  
THE XIX. CHAPTER.  
Let all the Brethren be Catholics, and as such, live catholicly: and if any one should err in faith, or in the instution and constitutions of holy Church, either by works or words, if he do not forth with rectify himself, let him be utterly expelled out of our Religion. We ought to acknowledge for our Superiors, all Prelates and Religious in that which concerneth the good estate of our soul, provided that they proceed not against our Order and our Rule.   

Of the confession and communion of the Brethren.  
THE XX. CHAPTER.  
Let all my Brethren, as well priests as the laity, the blessed of God, confess to the priests of our Order, and if in case they cannot, they may confess to an other Priest, that is prudent and Catholic, and let them firmly believe that by the penance and absolution given them, they shallbe absolved of all their sins: and therefore let them endeavour, with the greatest faith and humility that they can, to accomplish the penance that shallbe enjoined them. And if they should be in a place where they could not have commodity of a Priest, let them in such case confess with their Brethren, as the Apostle saith: 
I●●. 5.  Confess your sins one to an other: But let them not yet omit, when they shall have means to repair to priests, because they alone have the authority and power of God to bind and lose: Being so contrite and confested, let them with exceeding humility and reverence receive the most sacred sacrament, calling to mind that which God saith: he 
joan. 6. Matt. 26.  that eateth my flesh and drinketh my blood, hath life everlasting. And in an other place: Do this for a commemoration of me.   

Of praising God and exhorting Christians to penance.  
THE XXI. CHAPTER.  
WHen my Brethren shall know and esteem it expedient to preach to the people, havig imparted the benediction of God, they may use these words: Fear, love, honour, praise continually, and say ye: Be thou blessed almighty God, Trinity, and unity, Father, Son, and holy Ghost, Creator of all things: I beseech thee to permit me to perform fruits worthy of penance, and to know this truth, that we shall shortly die, and that at that instant the knot of this soul and body shall end, to be either eternally happy, or eternally miserable. They must exhort such as have been offended, to pardon, as God doth pardon us: and to this effect let them understand, that if they do not pardon, they shall not be pardonned, and that they shallbe blessed that shall die contrite, because their place shallbe in heaven, and miserable shall they be that shall die impenitent, because they shallbe children of the devil, whose works they have wrought, and therefore shall they descend into eternal fire. Be careful my beloved Brethren to shun all vices, and persever in god even to the end, that God may bless you.   

An Exhortation he made to all the Brethren.  
THE XXII. CHAPTER.  

Matth. 5.  Let us be mindful of that which our lord saith; love your enemies, and do good to them that hate you: Because besides what he hath taugbt us by word, he hath in like sort taught us by effect, whose steps we ought to imitate. As than he called judas his friend, though he knew he would betray him, and voluntarily presented himself to them that were to crucify him: so likewise let us repute them our friends that injustly afflict us, that oppose themselves against us, that injury us, procure our vexation, torment and death: and we ought to love them the more, in that what they do unto us, God useth them as an instrument: and because what soeever he doth and permitteth, though it seem displeasing unto us, it notwithstanding availeth to our salvation, sith by mean hereof we shall purchase eternal life. We ought beside to abhor and hate our body, when it is pleased in delights and vices: for so living carnally, we estrange ourselves from the love of JESUS CHRIST, and make our own entry into hell; and by reason that by sin we become loathsome and miserable, and that the concupiscences of our flesh are contrary to our true good, and make us prone to evil, as our lord saith. From the heart of man proceed evil cogitations, 
Matt. 15.  fornications, adulteries, murders, covetousness, thefts, deceipts, blasphemies, false testimonies, pride, and the folly of this world, and all the foresaid evils procure and make the soul loathsome, defiled, and refrigerate: we therefore, who have already forsaken the world, should have regard to no other thing, but to do the will of God, an to take contentment therein. Let us have care not to be like the earth by the way side full of stones and thorns, because as our lord 
Luc. 8.  saith, the seed (that is the word of God) which was sown by the way side, was trodden under foot by passengers and destroyed. Hereto are compared those that hear the word of God, but dispose not themselves to virtue, and the devil incontinently rooteth it out of their hearts, least believing they might be saved. They are compared to the stone, whereon the other seed fell, who willingly hear the word of God, and insome sort dispose themselves to do well: but some affliction befalling them, they are incontinently scandalised, the seed than withereth, because it hath no root. They are compared to thorns, who hearing the word of God, have their hearts always employed on worldly things and permit themselves to be seduced by richesses and avarice, busying themselves in terrestrial affairs, and therefore the seed cannot profit them. But they are like to fertile land, who hear the word of God, and with the heart observe and practise it, and do works worthy of penance. Let us therefore, as our Lord saith, suffer the dead to bury the dead. Let us be seriously wary of the slights and mischievous devices 
Matt. 8.  of the devil, who seeketh no other thing but to separate our soul from union with God by the bait of temporal richesses, honours, and pleasures of the flesh, seeking to become lord and master of the heart of man, employing all his endeavour to root out of his memory the precepts of God, and doth strive to blind the heart of man in the desires and cogitations of the world and to confirm him in them, according to the saying of our lord: When the unclean spirit shall depart out of a 
Luc. 11.  man, he wandereth through places without water seeking rest. And not finding, he saith, I will return into my house whence I departed. And when he is come, he findeth it swept with a bosom, and trimmed. Then he goeth & taketh seven other spirits worse than himself, & entering in theydwel there. And the things last of that man be made worse than the first. Sith than we are by these speeches admonished, let us not procure our ruin and death by disvniting our soul from God, for whatsoever terrestrial recompense, affair, or favour, but let all we do, be only for the love of God. I pray all the Brethren, that being freed and delivered of all impediment and hindrance, that may trouble them, they make their best endeavour, to serve, love, and honour God, with a pure heart, and free spirit, in regard that he especially requireth the same of us: and let us so proceed, that in us may be the residence of his divine Majesty, the Father, the Son, and the holy Ghost, who 
Luc. 21.  faith unto us: Pray at all times that you may be accounted worthy to escape all these things that are to come, and to stand before the Son of man: he also teaching us to pray, saith: When you shall pray, say: Our 
Matt. 6. joan. 4.  Father which art in heaven: We therefore must always pray and never fail therein. Let us adore God with a sincere heart, because such adorers please the eternal Father and he would have it so. God is a spirit, and they that adore him, aught to adore him in spirit, & truth. Let us have recourse to our Lord, as to the Father and Pastor of our souls, who saith: I am the good Pastor, that feed and keep my flock, even to the 
joan 10. Matt. 23.  exposing of my life for it: you are all Brethren, therefore call not yourselves Fathers on earth, because you have but one Father which is in heaven, nor call yourselves masters, for you have but one celestial Master. If you remain in me, and my words in you, you shall have and 
joan. 15. 6. & 13. joan. 17.  obtain whatsoever you shall demand. And where there are two or three assembled in my name, I am there with them even to the end of the world. The words that I have spoken to you, be spirit and life. I am the way, and the verity, and the life: let us then keep the true life and doctrine, and the holy gospel which it hath pleased him to manifest unto us, as he saith: Father I have manifested thy name to the men whom thou gavest me, and they have received the doctrine which I have given them: they have known that I am truly come from thee, and they have believed that thou hast sent me. For them I pray, not for the world, but for them whom thou hast given me. Holy Father, keep them in thy name, whom thou hast given me that they may be one, as also we. These things I speak in the world, that they may have my joy filled in themselves. I have given them thy word, and the world hath hated them, because they are not of the world: as I also am not of the world. I pray not that thou take them away out of the world, but that thou preserve them from evil. Sanctify them in truth. Thy word is truth. As thou didst send me into the world, I also have sent them into the world. And for them I do sanctify myself: that they also may be sanctified in truth. And not for them only do I pray, but for them also that by their word shall believe in me: that they all may be one, that the world may believe that thou hast sent me, and hast loved them, as me also thou hast loved: and thou shalt let them know thy name, because the love whereby thou hast loved me shall be in them, and in me together. By the same mean Father, whom thou hast given me, I will, that where I am, they also may be with me: that they may see my glory which thou hast given me. I pray all the Brethren in the name of almighty God, to learn the sense of that which is written in this life for the salvation of our souls, and to imprint it with great caution in their understanding, and I beseech God Three and One, to vouchsafe to impart his benediction to all them that teach and learn, and that accord together to accomplish the things afore said: and as often as they shall read over the same for the good of their soul. I further beseech all the Brethren (kissing their feet) to love them exceedingly, and to observe them. And in the behalf of God and the Pope, I Brother Francis, by obedience have commanded, and do oblige, that no man diminish or augment any thing of that which is written in this life and rule, and that neither the Brethren have any other rule.  
The end of the rule of S. Francis.     

Of the miraculous approbation of this first rule.  
THE XXIII. CHAPTER.  
THe holy Father S. Francis, determined to repair with his companions and disciples unto the Pope, to demand confirmation of the aforesaid rule, composed and compiled more by the holy Ghost then by himself, according to the words and sense of the holy Gospel. And did in deed with them attempt the journey, replenished with exceeding confidence and conducted by God himself, who seeing their desire vouchsafed to add more courage to that weak hearted family, who out of their simplicity feared, perhaps, they should 
A dream of S. Francis.  not be heard. And out of his abundant clemency he permitted his servant Francis, in a dream, to see a tree of marvelous greatness, coming to the foot whereof, he was by divine virtue lifted from the earth, and raised even to the top thereof, which seemed to bend down his branches even to the ground. Having interpreted this vision to be a manifest presage of the favour which he should receive of the Pope, entirely filled with a spiritual joy, he recounted it to his companions, whom he so comforted, that with exceeding speed they arrived at Room: where understanding that Pope Innocent the third was at S. john's of Lateran, they all repaired thither. But they found him so employed in cogitations of trouble some affairs, that not having opportunity to hear them, he dismissed them his presence. These poor people then much disquieted, retired to the hospital of S. Antony, where they were graciously entertained. But the Pope the night 
A dream of the Pope.  following had in a dream this revelation. He saw between his feet to grow a little palm, which by little and little so grew, that it became a very fair tree. His holiness musing on this that exceedingly amazed him, sought the interpretation thereof, but the holy Ghost in the end illuminated him, who gave him to understand, that the palm signified the poor family of Francis, to whom he vouchsafed not to give audience. He therefore in the morning caused S. Francis to be sought, who was found in the said hospital, whence he was conducted to the Pope: at whose feet this blessed Father with all his company fell on his knees, and then humbly discovered what he desired of his holiness. The Pope 
An other dream and vision of the Pope.  seeing him, and considering him with more attention, called to mind what he seemed certain days before to see as he was one night solitarily pensive and heavy with sleep, by means of weighty affairs which then did bussy him, which was, that the said Church of S. john was ready to fall, and that there came afterward a poor man, misprised of the world, who so sustained the same that it fell not. The Pope then Beholding S. Francis, considering the purity and simplicity of his soul, and in what sort he contemned the world, how much he affected poverty, the constancy of his firm resolution touching the evangelical life, which he carried written about him, and wherein he promised obedience to the Sea Apostolic, the zeal which he perceived in him towards the salvation of souls, the fervour & freedom of spirit for the service of JESUS CHRIST, he said in himself: This doubtless is the man whom I saw, who with his works of example & doctrine shall help to support and sustain the Church of God. Notwithstanding he differred to grant his demand, by reason that it seemed to many Cardinals a matter rare, and exceeding human forces & abilities, to keep & observe a profession of such rigour and poverty. But whiles they were in the Consistory thus irresolute, the Cardinal Paul, bishop of Sabee named john, a lover of the poor of JESUS CHRIST, inspired of God, publicly uttered these speeches: If we grant not the demand presented unto us by this great servant of God, as seeming unto us a thing strange and over difficult, though in deed he requireth only the form and rule of the evangelical life to be confirmed unto him, we may justly fear to offend our Lord JESUS CHRIST, and the gospel: for you know if any one should affirm that some new or rare thing, unreasonable, or impossible to be performed were contained in the observation of the evangelical perfection and in the vow thereof, we should esteem him a blaspheamour against JESUS CHRIST the author of the gospel. The Pope having well understood this proposition, he turned to S. Francis, and said unto him: My son, pray unto God that by thy intercession he discover unto us his holy will, which being known unto us, we will freely and without any scruple approve thy demand. S. Francis upon this commandment departed, and with his accustomed fervour fell to his prayers, beseeching our Lord that he would be pleased to inspire the Pope to do what should be most for the glory of his divine majesty, and to instruct him what speech he should use to obtain that which he so piously required. In this prayer it was miraculously revealed unto him what he should say, and was assured that 
The parabole which S. F. used to the Pope to persuade him to confirm his rule.  the Pope should condiscendingly hear him. Being then joyfully returned to the Pope, he said, that God had revealed unto him this similitude. That a poor woman of right beautiful countenance, and rare conditions, dwelling in the woods, chanced one day to be seen by her king, who admiring her so singular beauty, resolved to espouse her with hope to have by her a fair and comely generation. And having in that sort accepted her, she in short time brought him many children in that desert, to whom being well grown, the mother said: Know my children that the king is your Father, go ye therefore to the Court, and fear not to converse with the greatest, and he will exalt you to a degree answeareable to your descent. These children leaving their mother, repaired to the Court, where being arrived and seen of the king, they were by him with exceeding admiration at their beauty incontinently acknowledged to be his children: yet not withstanding he demanded them whose children they were: they answered, their mother was a poor woman, that lived in the unco the desert. But the king, who knew them before, and made them this demand, only to prove the constancy of his children, being moved at length with a fatherly affection, embraced them very amorously, and said: Fear not: for if till this day I have and do maintain strangers, how much more reason have I to maintain you, you, I say, that are my most dear children? And this affection will I show to all those that henceforward shallbe borne of your mother my dearly affected wife. Applying which parabole, he said: Holy Father, our rule and life is this poor woman, by the mercy of the king of kings accepted for his espouse, of whom he hath begotten many children, whom his divine majesty neither hath nor ever will fail to sustain: and as he hath a care to relieve strangers, your holiness need not doubt but he will also have regard to maintain and support his true and legitimate children, that the heirs of the eternal king perish not by hunger, who are borne according to his likeness, by virtue of the holy Ghost, of a poor mother, to wit, of the evangelical poverty, and nourced with his proper milk. And if the king of heaven promise the eternal kingdom to those that follow him with faith and verity, how much rather will he give them such things as he ordinarily with so bountiful liberality bestoveth indifferently on the good and the wicked? The Pope having with careful attention heard this similitude, and so pathetical and strong argument of the S. he admired and sincerely acknowledged that our Lord JESUS CHRIST dwelled in S. Francis. Without farther delay therefore, and without admitting any other 
A probation of the Pope for the rule and life of the Friar Minors.  difficulty, he approved his rule, permitted him, with the title of preacher of penance, to preach over all the world, and caused little crowns to be made to all the lay Brethren that were with him. And thereupon S. Francis with all his companions made his solemn profession under the hands of the Pope, promising to observe the evangelical life and rule: and he was by his holiness established Minister general of all his Order, who offered and promised him his assistance when soever he should need it. But because this confirmation of the rule was then only made Vivae vocis oraculo, by the Pope's word of mouth, 
S. F. was made Minister general of the Order by the Pope.  the year of grace 1209. and the thirteenth of the Popedom of the said Pope Innocent the third, nor having no bull of this confirmation, therefore the beginning of the Order is not reckoned from that time, but from the time that it was afterward confirmed by writing, which was in the eight year of Pope Honorious with an authentical bull, fifteen veares after this first verbal confirmation, as in place and order shall hereafter be inserted.   

How S. Francis returned to Assisium, and how God declared unto him, that his Order was instituted for the salvation. of the souls of the faithful.  
THE XXIV. CHAPTER.  

S. F. and his Religious miraculously provided for.  Saint Francis exceedingly encouraged by obtaining the so much desired confirmation, departed from Rome towards the valley of Spoletum there to begin to preach the gospel of JESUS CHRIST, discoursing always with his companions by the way, in what sort they might most perfectly observe the profession formerly made. In which discourse having spent a good part of their way, and being wearied, they rested themselves in a solitary place, no less afflicted with hunger then with travail, not having with them any provision, nor humanly cause to hope after any means of relief. But our most merciful God, who is ever true, and never faileth his faithful, of himself provided for them, causing in a moment a man to appear loaden with bread, who as soon as he had distributed it to those poor of JESUS CHRIST, disappeared and 
Why they confirmed and iterated the strict vow of poverlie.  was never by any of them seen again. These poor Religious therefore, acknowledging this grace and favour to be afforded them by the hands of God, were exceedingly comforted, and there purposed and irrevocably confirmed, never to break that strict and rigorous vow of poverty for any want of food, or whatsoever other necessity or affliction that might befall them: and with this fervour and good resolution, they travailed through the valley of Spoletum, discoursing with themselves whither it were better for them to dwell in solitary places for their particular repose, or to converse in the world, for edification of their neighbour. Upon which point S. Francis having long time conferred with his disciples (not minding of himself to determine in such a case, wherein he would not rely on his own resolution) he made his prayer unto God, that touching this point, he would manifest unto him his holy will, which he knew by this mean. He understood that 
God manifesteth to S. Fra. that he would be served of his Order in the active life:  he was sent of God, to endeavour to gain many souls unto him, as Satan sought to rob him of them, to carry them together with himself into hell. He therefore resolved rather with his companions to converse in the world for the profit of many, then to live in an hermitage to benifitt only himself. Having then settled himself with his Brethren in a desolate house near to Assisium, they there lived conformably to their rule in very simple poverty, seeming rather to sustain themselves with the bread of tears, then with temporal consolations. They ordinarily employed themselves in prayer, and especially mental, because they were not as then furnished with books, nor broviaryes, to say their cannonicall hours, and 
How S. F. taught his brethren to pray.  so in supply thereof, they made their exercise in the excellent book of the life of JESUS CHRIST, meditating thereon day & night according to the instruction that their blessed Father gave than: for he continually preached unto them the cross of our Lord JESUS CHRIST. And whereas the Brethrens most instantly besought S. F. to teach them some form of prayer, he used unto them the words of our Lord: When you pray, say: Pater noster qui es in caelis, etc. and afterward, Adoramus te Christ, etc. We adore thee our Lord JESUS CHRIST, and we praise and honour thee here, & in all the churches of the world, because by thy cross thou hast redeemed the world. He also taught them to praise and honour God, in all creatures, to reverence priests, to believe simply, and to confess firmly the truth of the Faith, as the holy Catholic and Roman Church believeth and confesseth: and his disciples with admiration of his doctrine were attentive unto him. They fell on their knees when they saw any Church a far of, and there they made their prayer, as the S. had instructed them.   

Of the admirable vision of a fiery chariott, whereon the glorious S. Francis appeared unto his disciples.  
THE XXV. CHAPTER.  
THe poor college of S. Francis was near to a place called Rivotorto, in an old house, and so little that they could hardly accommodate themselves sitting one close by an other. From thence went forth the lover of poverty to preach penance and contempt of the world, first by works and then by words. But being one saturday in the evening gone thence, he went with a Brother to Assisium, there to preach the sunday as he was accustomed to do. And to this effect, he retired into a poor house adjoining to the bishopric. Being about midnight in prayer, a fiery chariott of admirable splendour suddenly appeared to his poor family, which entering at the door of their cottage, where some prayed, and others slept, it there turned three times: In the mids of this chariott was the glorious Father S. Francis, and over him a circled cloud and bright as the sun, the splendour whereof gave light to the obscurity of the night; and then those that slept by means of the noise did awake, & the bodies of the brethren were so illuminated and resplendent, that their consciences were discovered each to other: and at length they mutually seeing each others heart, perceived that S. Francis though absent in body, was present in spirit: and that by a supernatural virtue he appeared unto them on that fiery chariott, to insinuate unto them that they ought to follow him as true Israelites, sith as an other Elias, he was by the providence of God 
4. Reg. 2.  deputed to be their chariott and guide. It is credible that our Lord at the prayer of S. Francis, opened the eyes of these simple servants, that they might see the majesty of God, as he did, when he opened the eyes of the servant of Elizeus, to let him see the mountain full of armed men, of fiery chariots, and of Angels that were there to protect 
4. Reg. 6.  the Prophett. So that the S. incontinently returning, began to penetrate their hearts and to comfort them with this strange vision, discovering unto them divers extraordinary and admirable thing of the augmentation of their order and explicating unto them many things that even exceed human understanding. Which gave the Brethren to understand, that the holy Ghost was really descended and with such perfection remained always in him, that he was unto them, & to all the faithful the securest way they could possibly have, whereby to procure their salvation.   

How S. Francis went to dwell at our Lady of Angels.  
THE XXVI. CHAPTER.  
THis holy Pastor of a flock little in number, yet great in merits, determined to leave the said place, as well by reason that it was not capable conveniently to lodge them, as also because they were there exceedingly disquieted, he therefore said to his children: My dearly beloved, I know that God will multiply us, it therefore seemeth necessary that we repair to to the Bishop of Assisium, or to the Canons of S. Ruffinus, or to the Abbott of S. Benedict, to beg of them some poor Church, where we may read the canonical hours, & near unto it, some poor cottage built of loam and laughtes, wherein we may be all covered and have what shallbe necessary for us: by reason 

The bishop and canons of Assisium deny a place to S. Fra. to ledge him and his.  
An Abbott of the Order of S. Benedict doth accommodate them. Why the monastery of S.   that this place, as you see, is not capable to entertain many Brethren, besides the inconvenience, which to us is more intolerable, that the strictness thereof doth not afford us means to read our canonical hours, nor less to bury on of our company, if any chance to die here. The Brethren approved these considerations. Repairing then to the Bishop, humbly to demand his necessity, he received answer, that he had neither church, nor house for him. The Canons answered as much: taking leave therefore of them, he went up to the mount Sabusio, to a monastery of S. Benedict and demanding for the Abbott, he presented the same petition, relating unto him the answer and denial of the bishop and Canons. The Abbott having attentively beheld him, inspired of God, with a general consent of all his Religious, gave to S. Francis and his disciples, the Church of S. Mary of Portiuncula, which was among all other the poorest they had: but the same that S. Francis especially desired, and to whom and to his the Abbott said: My brethren, understand this: We grant all that you have demanded us, but in recompense, we require that, if God give you grace to multiply, as we hope, the chief of your religion have his residence in this place. Whereto S. Francis, having graciously thanked them for their exhibited favour, answered that the place which they had bestowed on them, should be as they desired the principal of his Order. S. Francis having obtained this request, took his leave, and returned exceedingly 
Marry of Angels is chief of the Order of the Friar Minors.  satisfied, as well in regard that the said church was dedicated to the most holy Virgin, by whose merits he had received many graces of God, and hoped yet many greater, as also, because it was surnamed Porticella, of the place where it was built, which was anciently called in latin Portiuncula, that is, a little portion, the true figure of the religion which he professed to observe, which was the strictest and most painful life that in all the holy church was observed, and that of all other was to have the least part in this world. The holy Father upon this occasion said, that God would not that the first Brethren of the Order should build an other church, to the end the foresaid prophecy might be accomplished by the Friar Minors, who were to persist in the perfection of evangelical poverty, to increase and multiply over all 
What rent S. Fra. gave for the monastery.  the world. And notwith standing, (as I said before) the said Abbott and his Religious had entirely given him the said church, without reservation of any acknoledgement, S. Francis nevertheless, as a lover of poverty, a good and prudent Founder, that would establish his religion on a strict and sharp poverty, did yearly send and give to the said Abbott, a little baskett full of small fishes, which he took in a neighbour river, as a note, not only of humility, but also of acknoledgement, that his brethren might understand that they had nothing in propriety, sith they pay even for the permission of the Church, for which they gave the said fishes, which were in great reverence and devotion received of the said Abbott and Religious, and in recompense thereof was given them a vessel of oil. The poor of JESUS CHRIST being thus accommodated in the house of the glorious Virgin, there began incontinently to breath forth the sweet savour of their virtue, and not only in the valley of Spoletum: but even in divers parts of the world: by reason that S. Francis went from thence to preach in divers places, not with words of terrestrial, human, and artificial science, but by virtue of the holy Ghost; and that with such marvelous efficacy, that his audience admired him as celestial, because he most ordinarily fixed his countenance on heaven, seeking and endeavouring to elevate and raise the creatures from the earth to their Creator.   

Of the augmentation of the Brethren, of the conversion of Brother Silvester, and how S. Francis cured Br. Maricius. and converted him to his Order.  
THE XXVII. CHAPTER.  
THe holy servant of God being with his disciples in his new residence, in extreme austerity of life, most zealous exercise of 
How much the preaching of S. Fr. did profit.  prayer, and fervour (both by example and doctrine) of the salvation of souls; the worthy vigne of JESUS CHRIST began to sprout forth new buds, to branch, and produce odoriferous flowers and savourous fruits of virtue, and respect towards his divine Majesty. For there being many converted and inflamed in the love of JESUS CHRIST, they bound themselves with strict and new laws of penance, following the rule and holy counsel of the blessed servant of God. Others, not only touched with devotion, but inflamed with a holy desire to imitate him, did tread his holy steps, and concerning the contempt of worldly vanities, and earthly appetites, did chose him for their guide: and following the spirit, they in short time augmented to such a quantity, that they environed the whole world: One of the first that then came was the blessed Brother Silvester, the twelfth Disciple who was the first priest that entered into the Order: he was of Assisium, and the manner of his conversion was thus: He was present when Brother Bernard Quintavalle by help of the S. distributed what the had to the poor. And seeing with what liberality he gave his money to the poor his avarice thereby increased and therefore he spoke to S. Francis, to pay him the residue for the stones which he had delivered him, to the building and restablishing the foresaid churches. But the S. admiring this demand without making any reply, thrust his hand into the purse of Quintavalle and gave him a handful of money, and then asked him if he were satisfied, or would have more: whereto he answered that he would no more but was contented. And being returned to his house, and finally perceiving the devilish covetousness, that had blinded him, he sharply reprehended and checked himself, and exceedingly commended the fervour and liberality▪ of Brother Bernard, and the sanctity of S. Francis, and as well in regard of this light of conscience and true knowledge of himself, as that God had already elected and predestinated him to this new life of perfection; he had shortly after a strange dream three several nights together. He saw in a dream the city of Assisium environed with a mighty and 
A vision of Brother Silvester before he was religious.  hideous dragon which seemed to intend the destruction, not only of the said city, but also of all the country near: He saw also to proceed out of the mouth of S. Francis a fair and large cross of gold, the top whereof touched the heaven, and the arms thereof stretched even to the two ends of the earth, at the sight of which cross this venomous dragon fled. For that time he spoke not a word of this dream, because he did not perfectly believe: But considering that the Pope had confirmed the rule of S. Francis, whose perseverance also in sanctity of life and doctrine admiring, he recounted unto him this vision: and having afterward distributed his goods to the poor, he took the habit of the Order of the said S. with whom he lived so piously and with such observance of his rule, that of his part he verified what he had seen. There was at that time one of the Order called Cruciferi who are Religious whereof there are many in Italy, the greater part being gentlemen: they are clothed in violet, and perpetually carry a cross of silver in their hands) his name was Mauricius who was grievously sick in an hospital near to Assisium: where being despaired of and abandoned by the Physicians, he reposed all his hope and confidence in God, and by message unto S. Francis, of whom he had a right good opinion, seriously besought him, that he would vouchsafe to pray to God for him. Which the holy Father having done, he incontinently took crumbs of bread, which he steeped in the oil of the lamp, that burned before the image of the virgin Mary, whereof he made a new kind of ointment, which he sent to the sick person by two of his Brethrens saying unto them: Carry this Medicine to our Brother Mauricius, whereby God shall not only restore him to perfect health, but shall dispose him also to be his servant in our company. It so came to pass: for having taken this medicine, he was instantly cured: it was not confected by any 
S. Fr. telleth that Maurice should be a Freer Minour and cured him of a desperate disease.  worldly apoticary, but of the unction of the holy Ghost: And the said drogue wrought such forces both in his body and soul, that he afterwards became a Freer Minor, and was clothed with the habit rather of a beggar then of a Religious, in such sort was it patched, and also with a shirt of mail against his flesh. In that manner did he live for many years, neither drinking wine, nor eating bread nor any thing dressed by fire: but contented himself with the only nourrishment of herbs, pulse, fruits, which extreme abstinence never distempered his body, but was for divers years preserved in health and strength sufficient to support the labours and wearisomeness of the Order: for which, after his death, God, by his merits wrought many miracles.   

How Brother Leo, Br. Mace, Br. Pacificus, with others, entered into the religion of S. Francis.  
THE XXVIII. CHAPTER.  
IN short time after entered into the Order this said Brother Leo, who was confessor to S. Francis. Among manie●vertues wherewith this Brother was endued, there appeared especially one, which the said S. exceedingly prised, to wit, an Angelical simplicity, in favour whereof he was very familiar to S. Francis, and did participate of all his secretcs, and therefore the said S. did often call him, Brother Beast of God. Brother Maceus of Marignan, did also enter into the said Order, he was a famous Courtier, and for his prudence exceedingly honoured of the world: he obtained of God, grace to edify much by his pious discourses: and therefore did S. Francis often take him for his companion: and when any came to visit him, they were so entertained with the worthy discourses of Br. Maceus, that S. Francis was not interrupted of his prayer. Brother William an Englishman made himself also of the Order, who was of so pious a life, that he merited 
The first infringer of the rule of the Friar Minors, as an other judas at length did hang himself.  to be one of the first twelve disciples of the S. in place of Brother john Capella who was one of that number: but being the first that participating in the habit, transgressed the rules, he was chastised of God by the soars of lepry, which correction not receiving at the hande● of the infinite bounty in such sort as he ought, being moved with rage he grew into such fury of impatience, and the devil so blinded him, that running out of the Religion, he as an other judas hung himself. Now this child of perdition being razed out of the number, the said Brother William was subrogated in his place, who was a man of such perfection, that when he died, God showed by many notable miracles, how pleasing and grateful the merits of so worthy a servant of his was unto him. Brother Ruffinus was a very rich gentleman of Assisium, near of kindred unto S. Clare: who being exceedingly edified by the conversion, life and doctrine of S. Francis, was also converted, and at this time took the habit. He persevered a virgin and pure in religion, as he entered into it, which proceeded of the favour and grace of God. He was very deep in contemplation. Brother Pacificus did afterward enter into the Order in this manner: Being a very famous Poet, he was interiorly affected by the Emperor Frederick the second, who with his own hand crowned him with laurel, and entitled him the Prince of Poetry. But 
How Brother  as the merits of the virtues of the holy Father S. Francis did augment, and the most pleasing savour of his sanctity was spread in divers places, divers being moved and induced with so singular a virtue, went from the Court of the said Emperor, where he was with a general 
Pacifious miraculously entered the Order of the Friar Minors.  admiration so much praised for a great mispriser of the world, expressly to see him: Among others Brother Pacificus, than a famous poet and Courtier, conceived a desire to see and hear him: and therefore he attempted a journey to find him, which he did, when he least thought thereof, at the town of S. Severin within the limits of Ancona, where he saw the said S. miraculously crossed with two glittering sword, whereof th'one reached from his head even to the mids of his feet: and the other a cross from the left hand to the right; by which vision, though he had never seen S. Francis, he notwithstanding instantly knew him, and was then by God converted to the change of his profession, to abandon the world, and to unite himself with him, as well in that he had been touched by the words of S. Francis, as transpearced with the sword of the holy Ghost that issued out of his mouth. Having then misprised and renounced the vanities of the world, he incontinently adhered to the said S. with a firm purpose to follow him. Which the holy Father preceiuing, who by the spirit of God understood that his conversion was perfect and entirely changed from the inquietudes of world, to the peace and tranquillity of JESUS CHRIST, he gave him the name of Brother Pacificus. This man persevering in the service of God, merited at an other time to see the holy Father S. Francis with the great Thou (which is a Greek letter made in form of a cross) painted on his forehead with such lively colours, that they cast as it were a divine light upon the face of the said S. at the very same time Brother Geniprus entered into the said religion: he was a man endued with profound humility and patience, as in his life appeareth.   

Of Many others that entered the Order, and of one whom S. Francis would not receive.  
THE XXIX. CHAPTER.  
BRother john a man of deep simplicity, was about that time admitted after this manner. It happened that S. Francis going to preach in a church, and finding it foul and very unclean, he swept it himself. The report then incontinently ran through those quarters, that S. Francis was arrived in that village, whereupon out of a great devotion that the people bore him, many reprayed thither, and among others the said Brother john, at that time a very simple man, who being at his labour when he understood of the coming of the S. lest his oxen, field and plough to go to see him, and was one of the first that came unto him, whom he found sweeping the said church, and therefore said unto him: Brother give me this broom, I will assist you, and taking it out of his hands, he ended the sweeping of the church. S. Francis soon after perceiving the affluence of people there present, because he preached to each ones great contentment, he retired himself, and the said john insinuating himself unto him, said: I have for many days had a desire to serve God, and since I have heard spoken of you, this my desire hath exceedingly increased, but I knew not where to find you. Now sith it pleased God that I have this day met you, I am resolved to accompany you and to follow your commandments. The holy Father perceiving his quality and good purpose, and exceedingly rejoicing in God to understand that by reason of his great simplicity he should prove a good Brother, he thus answered: My Brother if you desire to observe our rule, and to conyoine yourself with us, it is precedentlie necessary that you deprive yourself of what soever you have in the world, and following that which the gospel doth counsel us, that you distribute it unto the poor: for all those of mine that could, have done the same. Which this good and simple john having heard, he returned to the place whence he came from his labour, and losing an ox from the plough, he brought it to the S. and said: I have for so many years served my father and his house, therefore though this be a very slender recompense, I will nevertheless, for the portion of mine inheritance, content myself with this ox, which, as mine I will give to the poor, or will dispose of him as to you shall be most pleasing. But as the holy Father and he consulted together what should be done with this ox, his kindred having notice that his resolution was to leave them, came all where he was, and did there so bitterly lament, that the S. conceived great compassion thereat: and for their consolation he said: Prepare some thing speedily to eat and weep not, for I will recomfort you. So they went together to one of their houses, where they did eat with the S. who after dinner, addressing himself to the Father of the said john, said unto him: you ought not thus to disquiett yourself for that your son hath a desire to serve God, but rather ought you to rejoice theratt and to give thanks to JESUS CHRIST, who is content to be served by one of your blood: by mean of this yoursonne john, you this day gain all our Religious to be your children and Brethren. And he being the creature of God (whom to serve is to reign hath) now made choice to serve his Creator. But that, in this his service of God, you remain not utterly discomforted, I will that in regard of your poverty he leave you this ox, whereas according to the gospel he ought to give it to other poor people. His parents did then show themselves much comforted, especially in regard of the ox he left them, for they lamented him as much in respect of their poverty, as their son did of charity. By this mean S. Francis gained his Brother john, as Elias did Elizaeus, retiring him from temporal labour to the perfect labour 
3. Reg. 19  of the vigne of God. And because the S. exceedingly affected poverty in himself and in others, being once clothed, he ever after took him with him for his companion: which so augmented in him this his simplicity of heart, that whatsoever he saw the S. to do, the same he sought to imitate. For if he saw him in prayer, he would seek some place where he might easily observe him, to conform himself unto him even in his very gestures, so that if S. Francis were on his knees; or standing up right in prayer, or prostrate with his face upon the earth, or if he held his hands joined together on high, if he sighed, if he 
marvelous simplicity of Br. john.  spett, or coughed, Brother john would do the like. S. Francis once reprehending him for it, he thus answered: I have promised to God to do what soever I shall see you do, and therefore I must endeavour to conform me entirely unto you. The holy Father admired and together rejoiced to find him so constant in his simplicity, by mean whereof he so much at length profited in all other kind of virtues, that all the other Brethren held the perfection whereto he arrived in great admiration. But by reason that the world was not worthy of so pure a conscience, God afterwards called him to himself. After his death S. Francis with great joy recounted unto his Brethren his holy conversation, 
Br. john. after his death called saint.  and called him not Brother john, but S. john. It happened about that time, that S. Francis preaching in the province of Ancona, there came one day after sermon a man unto him, that said, he would leave the world and dwell with him; to whom S. Francis answered: If thou desire to enter into this order, go first and accomplish the saying 
Matth. 19  of the gospel: Sell what thou hast, and give it to the poor. He then incontinently went and distributed all his goods among his kindred, being hereunto moved rather by passion of the flesh, than devotion of the spirit: and then returned to S. Francis, to whom he said: Father I have forsaken all that I had. The holy Father demanded of him in what manner he had disposed thereof: and he replied that he had distributed it among his poor and needy kindred. S. Francis then knowing that this man had not 
Secular almose.  any fervour of spirit, said unto him: Brother Fly, sith thou hast given they goods to they kindred, get thee home, and ask no more to live of almose with my poor Brethrens. So this wretch returned alone to his kindred, as unworthy to live with so many perfect servants of God. Many others inspired by the supreme bounty and with an exceeding fervour of spirit daily entered into the Order: the renown whereof was spread over all Italy, yea through all Christendom. By reason that S. Francis sent his Religious into divers parts of the world, who represented the life of 
Representation of a Christian life by the Br. of S. Francis.  JEUS CHRIT by holy poverty which they carried in steed of purses, by obedience wherein they were most prompt and ready, and travail, whereby they were speedy in their journeys: and in regard that they had nothing, they feared not the loss of any thing. Thus lived they every where without fear, and in great tranquillity of spirit, without care either by day or night, as they had been instructed by him that is the only, true, and singular Master. They kept not the remains of one days meat for the next, being of belief that to endure want of these temporal and transitory benefits, was their great richesses and abundance.   

In what exercise and belief he fashioned ●●is brethren.  
THE XXX. CHAPTER.  
SAint Francis knowing that his religion was instituted of the holy Ghost in the church of God for a mirror or looking glass, wherein sinners might behold and contemplate their deformity, and how far different and distant they are from the likeness of God: he for this respect endeavoured to anoint his Brethren with the unction of JESUS CHRIST, by whose virtue he begatt them. So then being replenished with the holy Ghost, his Order did not only increase in number, but in virtue also and edification of the faithful: and to the end that besides their devotion they might also be exercised in charity▪ and love of their neighbour, sith they were piously to converse in the world, he would often lovingly sit down with them, and in the name of God command, now one, than an other, to make some exhortation of that which the holy Ghost should dictate unto him; and this he practised often. And one time of all other, they, whom he had enjoined to speak, did all deliver such excellent and admirable things of the bounty and goodness of God and of his secrettes, and this unpremeditated only by the virtue of obedience, that themselves grew into admiration thereof. He then by experience knew that which God said to his 
Matth.  disciples: It is not you that speak before Precedents and Princes, but the spirit of your Father that speaketh in you. Now whiles these holy, pure, and simple vessels, did pour out the balm of divine grace, discoursing of very high matters of God, and discovering the deep mysteries 
Our lord jesus Christ appeared to. saint Francis and his.  of the scripture, by virtue of obedience unto their holy Father, our lord JESUS CHRIST appeared unto them, and stood in the mids of them in form of a most beautiful young man, and gave them his benediction with such a sweet and immensive grace, that S. Francis and his Brethren were ravished in ecstasy, and fell all in a sound and as dead to the ground. Being returned to themselves S. Francis said: My dearly beloved Brethren, we are much obliged to be thankful unto God, for that it hath pleased his divine Majesty, to manifest his treasure by the mouth of the simple, and to appear unto us to let us know that he was present, and that when it pleaseth him, he maketh the mouths of infants, of the simple and mute, to appear right eloquent. These servants of God thus replenished with so great a light of divine grace, S. Francis sent them to illuminate the world, and at their return they all repaired to our lady of Angels, as their true mother, and there they enjoyed again each others sight with an extreme contentment, which so filled them with a spiritual exultation, that they easily forgot the labours and contradictions which in their traviles they had endured. The other Brethren that stirred not from the Covent, though sometimes they were employed in manual labours about the necessities of their house, nevertheless, the chiefest part 
Greatferuour of the first Freer Minors.  of their exercise was in prayer, for they very frequently prayed with fervour and tears. They arose at midnight watching to pray to God for themselves and for all other sinners. They had a very tender and mutual love to each other. The holy Father served them as a mother doth her only son: charity so burned in them all, that it seemed very easy unto them to spend their life, not only for the love of our Lord JESUS CHRIST, but even for the safety of one of their Brethren.  
Two Brothers walking one day through the fields, they met a fool, that cast stones at one of them: which the other perceiving, he stepped before his companion to receive the strokes of the stones. These good Brethren did such and the like things, being induced thereto out of perfect charity. They reverenced one an other, as masters, and he that by his office, or age, was amongst them the principal, would appear the most humble and abject: they exercised themselves in obedience, each of them being prepared to perform, not only the precept, but even the will, of his Superior. They undoubtedly believed that whatsoever was commanded them was the will of God, and by that means obedience was easy and pleasing unto them: that they might not be judged by others, they accused and condemned themselves: and if any so much forgatt himself as to utter a scandalous word to one of his Brethren, he would conceive such remorse and grief theratt, that he was not well, nor could repose, till he fell at his feet whom he had offended: to whom, with demand of pardon, 
Notable chastisements for inconsiderate words.  he acknowledged his fault, and herewith not content, he would pray the Brother offended to set his foot on his mouth, and tread hard upon it: In this manner chastissing themselves, did they suppress and trample pride under foot. This was not practised only among the simple Brethren, but among the Superiors themselves: For in whatsoever place one found himself to have with out reason offended any Brother, he commanded the offended to set his foot on his throat, that by this mean the malice and tyranny of the devil being suppressed, love and fraternal charity might be conserved among them. They also 
Act. 2. & 4.  armed themselves against vices, and exercised virtues: beside this, they used their habits, books, and other movables in common, that none among them might presume to call any thing mine. And albeit they were in deep degree of poverty, they were nevertheless in their hearts exceeding rich and most liberal, and very freely and joyfully gave what was demanded of them, for the love of God, fulfilling 
Matt. 10.  his word, who saith. Give that Gratis which you have received for nothing. If any poor people begged the almose which had been given them, they gave it them. He that had not what to give to the poor that asked him an almose, would give them part of the habit that covered him. When the rich of this world came to visit them, to confer with them of some spiritual matter, they joyfully entertained them, and delighted sometime to frequent their company, so to find occasion to persuade them to leave their sins, and to induce and move them to do do penance, When their holy Father was to send them into the world, they would instantly, and as a singular father, crave of him not to send them into their own country, thereby to avoid the conversation of their kindred and friends of this world: because this seemed unto them a certain kind of return to the world. For what soever necessity that might befall them in their travail, they took neither gold, silver, nor otherkind of money, because they singularly contemned it, and above all things, did from their hearts tread it under foot.  
Being so freed and exempted of all worldly desires, they numbered themselves with those of whom Isai said: how beautiful and swift are 
Isai. 52. Rom. 10.  the feet of the Evangelists, and preachers of peace, and eternal Salvation? Thus did these true Religious, circuit the world, by the straight and sharp way of their poverty, surmounting the hard stones of self desires and evil inclinations, breaking the thick clouds of the sins and depraved customs of worldly men, with great pain of their life, walking on the thorns of tribulations and contrarietyes, with examples, 
S. Fr. solicitous of the lepers.  virtues, and doctrine, of penance: because such is the path way that leadeth them to live who with a perfect resolution seek the same. The holy Father did also exercise his children in having care of lepers, so to plant in their soul a firm root of humility and mortification of themselves: and therefore ordained his Brethren to be at the hospital of lepers when occasion required, to serve and minister unto them. If any Gentleman presented himself to be received into the order, among many things propounded unto him, one of the principal was, that he should serve lepers, and dwell in their house when he should be commanded: considered withal that S. Francis himself did the same with much contentment of body and spirit, and with him all his beloved and holy Religious. And in regard that the holy Father was very zealous of 
S. F. care of the churches.  the honour of the most blessed Sacrament, he would that not only the altars, but even the churches and house of God, were convenient, neat and well ordered: and if he found any one unclean, he would sweep it himself, or if he could not, he would command some Brethren to make clean and accommodate the same, that by this work of God they might nourish in themselves humility, 
2. Cor. 6.  a reverence to his divine majesty, and feruonr of spirit, to enrich with him, the conscience of all the souls of faithful Christians, which are the true temples of the living God.   

Of the doctrine and documents of S. Francis.  
THE XXXI. CHAPTER.  
Saint Francis did often make spiritual lectures to his children in JESUS CHRIST, putting them in mind of their profession, and the state whereunto God had so graciously called them, which he performed by these words: My well-beloved Brethren, let us have always before our eyes the first vocation whereto, with so great 
Instructions of S. F. unto his Br. going through the world 1. Pet. 2.  mercy, we have been called of God, not only to save ourselves, but also for the salvation of many. And sith it is so, let us travail over the world, with good example and behoufull words exhorting and teaching every one, that sinners may repent their sins past, and call to mind the divine precepts, which they seem to have already forgotten. Now whiles you thus travail, you ought to have a firm faith that God will procure you to encounter faithful men, gentle and gracious, who will of charity receive you joyfully, and you shall gain them. When you shall meet with unfaithful and proud persons that shall resist your speeches, support them with patience and humility, for thelove of him, who being injuried, misprised, and dishonoured by the jews, did not answer them one cross, word, nor would revenge himself of the outrages which they had done him, but presented himself with an extreme charity to support all, in satisfaction of our sins.  
When S. Francis sent his brethren to any place, he gave them this document. Have always humility and honesty in your company, and in the morning till the third hour, keep silence strictly, and in the mean while offer your devotion and pray to God in your heart. Utter not words that are idle and without fruit, neither do you give ear unto them: because in whatsoever place you walk or be, your conversation ought to be no less humble and modest then if you were in your oratory or cell, sith that where soever we go or be, we have always with us our cell which is our body, whereof our soul is the hermit, which resideth therein to pray unto God and to meditate on his benefits. And therefore if the soul rest not in peace in this cell, that of the monastery will little avail unto a Brother: Live in such sort as no man be scandalised at you: but that each one by your sweetness be induced to peace, to benignity and concord: considering that to this end we be called, to wit, to cure the wounded, to reduce those that err, into the right way, and to make union where there was division, fastening them together with the sweet nails of the fear of God.  
He afterward explicated unto them the state of the Freer Minors, saying: The Religion of the Freer Minors is a net, that taketh the great fishes for God, and letteth the lesser escape: and the life and religion of the Freer Minors is a little flock and fold of sheep, which the Son of God hath desired his heavenly Father to give unto him in this later time, which were a people replenished with humility, and with so abject a poverty, that they were different from all other, and were content to possess no other thing in this world but himself, in regard that his Father had given them unto him. Hereunto he added that for this respect, God had commanded him in a revelation to call 
Why the Religious of S. Fr. were first called Freer Minors.  his Religious Freer Minors, because they were the poor people which he had required of his Father, to whom in his gospel he spoke in these terms: Fear not my little flock, for it hath pleased the Father to give you the eternal kingdom. And albeit this hath been understood in the person of all the poor of spirit: yet was it particularly spoken concerning the Religion of the Freer Minors, who were to renew in the church the primitive estate of the Apostles. Thus did the holy Father encourage them, without fear to travail over the world, securely to denounce, and simply to preach penance, reposing their confidence in God who had vanquished the world, who would speak for gaining of souls for them and in them, by mean of the holy Ghost. But let us especially have care, said the holy Father, we that have already abandoned the world, that we lose not the celestial kingdom, for a matter of small moment; I therefore further advise you, that if you find money in any place where soever, you esteem it no more than the dust you trample under your feet.  

The Freer Minors ought not to contemnenor condemn any man.  The said S. did afterward admonish them not to contemn any person, that they should see to live licentiously or clothed sumptuously: considering that God is our common Lord, who is of sufficient power to call and justify them. For which reason he would that his Religious should yield them equal reverence with their fellow Brethren and Lords: for they are as well and really their brothers in regard of reasonable essence, sith we are all creatures of one same and sole Creator and Redeemer, and they are also their Lords, in as much as they assist them in their course of life and relieve them in their necessities. He farther affirmed that the Freer Minor aught to be such in the world, that in whatsoever he should see or hear in the world, he should glorify the heavenly Father. The Brethren one day besought the holy Father that he would be pleased to manifest unto them what virtue would make a man the greatest friend to JESUS 
What virtue was most recommended by S. Fra.  CHRIST, and he answered them: My Brethren, poverty, my Brethren, poverty, my Brethren, poverty. Know for certain, that it is the singular way to perfection, the stem or stock of humility, and that God would that thereupon should begin the structure and building of perfection, saying: If thou wilt be perfect, go and sell all that thou hast: because thereby, the greatest impediments are cut off, to wit, the affection and cogitations of temporal substance (ordinarily 
Matt. 19  accompanied with pride) and vain glory of the world, which breed of richesse, as the moth engendereth in cloth. Our Lord also declareth this eminency of poverty, to be the seat of all other vercues, when he saith: He that will live with me, let him renounce himself, and 
Matt. 16.  take up his cross and follow me. Because he that is perfectly poor ought not only to forsake all love and desire of temporal things, but also the love of himself, of his proper judgement, of his prudence, and of his own will: that having no propriety in any thing, he may enter into the marvelous puissances of God, and present himself nakedly into his sweet embracementes. In the discourse which S. Francis 
Prayer singularly recommended by S. Francis.  made to his Brethren, he did also commend in a Religious the virtue and grace of prayer: affirming that without the same none could persever or profit in the service of God: he therefore exercised and induced his Brethren to prayer, by all means he could devise, persuading them to pray always, travailling or resting in one place a broad or within, in comfort and affliction, and that they should do all things with their spirit erected unto God, who is always present in all places and within us, ●and will that we continually converse with him, for fear that by our negligence and tepidity, we deprive our selves of the verity of his holy spirit, not receiving it with due reverence.   

Of the austere life of S. Francis.  
THE XXXII. CHAPTER.  
THe blessed Father knowing that he was given of God, for an example and light unto the Gentiles and worldly Christians, & that many by his mean, carrying the cross of our Redeemer, should be saved, as a captain of the war of JESUS CHRIST, he endeavoured to get the crown of victory by works of perseverance in perfection: and reflecting on these words of the Apostle, 
Galat. 5.  They that appertain to JESUS CHRIST, have crucified their flesh, with their vices also, to carry the armour of God in their bodies; he crucified his flesh with the rigour of discipline, and so bridled his appetites, that touching his refection, he scarcely took what was necessary to suffice nature. And as one that had well 
A memorable speech of S. Franc.  experienced the matter, he affirmed it to be a thing very difficult, to satisfy the necessity of the body, without obeying the disordinate inclinations of sensual delight. In the beginning of the Order, albeit he had not sufficient almose of bread to relieve his Brethren, yet for the most part he demanded no more, because himself and his Brethren were so attentive and addicted to the spirit and to prayer, that out of forgetfulness they omitted to demand almose, and therefore refected themselves with herbs and roots, which they did eat with exceeding good appetit, and great contentment. The holy Father in his health did very seldom, or almost never eat any meat dressed by fire. His ordinary repast was bread and water, and if at any time he did eat of such, it was of boiled herbs, which he so mingled with ashes or cold water, that losing their savour, they were worse than raw, and drinking water, he took only so much as he thought would suffice him, not to quench 
S. F. and his Religious during his life did always eat on the ground  the heat of his thirst, but to satisfy the necessity of his body. His ordinary table was the ground, neither had his Brethren other during his life. He every day invented and found some extraordinary manner of abstinence, so atttentive and regardful was he to chastise the flesh, and to render it obedient to reason, that it might not hinder the profitable progress of the soul.  
He divided the year into divers Lentes, all which he fasted austerelie, and first, the Lent which our Lord, fasted which beginneth from the epiphany, this great servant of God fasted it in 
The Lents which S. F. fasted every year.  the honour and example of JESUS CHRIST, very secretly with great silence, and very strict abstinence of bread and water. Then, incontinently after Easter, he kept an other Lent, to solemnise the feast of the holy Ghost, in which he prepared himself in example of the Apostles for so great a coming. An other he made in honour of the Apostles S. Peter and S. Paul: an other from the feast of the said Apostles, to the assumption of the virgin Mary. After this Lent, he fasted till the feast of S. Michael the Archangel. Besides the foresaid Lentes, he very austerely fasted the Aduent: He left it as a precept to all his Brethren to fast it, from the day after the feast of Alsaintes, according to the same form of the quality of meat which himself used. 
What poor are thieves.   
Touching the rest of his austere life, it may be conceived by that, which he said of himself: I was never thief in demanding almose superfluously: yea I have always taken less of that which I needed, thereby not to frustrate other poor: because if I should have done otherwise, I should have condemned myself of manifest theft. Notwithstanding when he travailed he did accommodate himself to 
Discretion of the S. Matt. 10.  their diett who gave him entertainment in their house, according to the gospel, in such sort that both fasting and eating he always edified his neighbour. If in his sickness he were constrained to eat flesh, from the time of his recovery he would for penance double his ordinary abstinence. In regard whereof, Brother Giles would commonly, say, that if S. Francis had a body sound and strong as he desired, all the world together had not equalised him for sufferance and patience in austerityes. But because the merit and nobleness of virtue consisteth not only in the party of the body, but of the spirit: therefore by how much his bodily force did fail, so much were the fervours of his spirit refortified, so that they exceeded without comparison, his natural forces, and that was his great crown: And therefore appearing one day to Brother Giles, and telling him that he desired to speak four words unto him, he answered and said, learn first with thyself that which thou wouldst say to me. Besides, the bare & hard ground was the ordinary bed of 
How he slept.  this poor, wearied, and travailed body, and his pillow was a stone, or a piece of wood: yet did he often sleep sitting, in respect whereof his body had very small ease & repose in his sleep: for he spent the most part of the night in prayer: Whereto he arose whiles the other Br. slept, when he was with them. His habit was one only coat, with the capuce of very rude & boisterous cloth, and sometimes breeches and the cord. As he hated 
His habit.  delicate clothing, so did he extremely affect that which was rude 
Matt. 11.  and rough, saying: that S. john was for that exceedingly praised of God, in these words, that the custom of delicate clothing is in the Courts of Princes, and not in the houses of the poor: If therefore the holy Father felt any complacence in his habit as being neat or whole, he would incontinently quilt it within with gross thread. He affirmed that he knew of certain that the devils did admire at the observance of a difficult and austere life, and that on the contrary, they violently tempted those that were clothed delicately.  

A grave answer of S. Fra.  Being one day demanded how he could endure the sharpness of winter in so poor and simple habit; he answered courageously: If we were clothed within with the flame of God, we should most easily support this cold without, and greater than ordinary if it shall happen. But because he knew that all his Brethren were not capable of the like sufferance, he said that the true servant of God ought to govern himself with much discretion in his drinking and eating, 
S. F. was not so rigorous to his Brethren as to himself. Psal. 21.  and in the use of all other things necessary to the entertainment of the body, and in such sort that he gave it not occasion to murmur, that it hath not strength, not only to pray and labour with the rest, but even not to stand on foot, and when he shall have done that, if the body do afterward play the jade, become lazy and drowsy when it should pray, let him rudely chastise it, and therefore he ought in all his necessities to have always recourse to his superiors and humbly demand them: And if he do not obtain them, he ought to bear it patiently for the love of God, who also prayed 
Matt. 26.  his Father and was not heard; and let him undoubtedly believe that a necessity voluntarily suffered for the love of God, is reputed 
Necessity voluntarily supported is a kind of martyrdom.  unto him as a martyrdom: and if his body be thereby endamaged, the fault is not his: but it is the will of God. Notwithstanding these so mild documents for others, he subdued his one body with an incredible rigour: in regard whereof some few days before his death, he of conscience, asked it pardon for having so rigorously treated it: and alleged for excuse, that he had not done it out of hatred unto it, but for its greater security, and for the glory of God.   

Of preserving the treasure of chastity, and how he afflicted himself and cast himself into a pit full of snow.  
THE XXXIII. CHAPTER.  
THe blessed Father lived with an extreme rigour and sharpness of discipline, to conserve the virginal splendour of chastity, very diligently inflaming the interior and exterior man. For this cause in the beginning of his conversion, he often times, during the winter season, cast himself all naked in the mids of snows or on the ice, that he might perfectly subdue his domestical enemy the flesh, and conserve the shining rob of immaculate virginity, from the fire of sensuality, not permitting it long residence therein, as by this example shall appear. Being one day in the hermitage Lautiavo, making his prayer in a cell apart, the devil called him thrice, saying: Francis, Francis, Francis: to whom though the S. answered, yet knew he not who called him. The devil then said unto him: there is no sinner in 
The Deceit of the devil to weary firm resolutions job. 41.  the world whom God doth not pardon if he convert himself: but he that shall kill himself by over rigorous penance, shall never find mercy before the face of God. The holy Father than knew the deceit of the wicked enemy, hidden under the sweetness of those words: and he knew it the more apparently, in that at the same instant by the loathsome breath of that foul dragon, which inflameth the coals of hell, he had a vehement temptation of the flesh: which the lover of chastity feeling, he disclothed himself, and with his cord very sharply beat himself, saying: Go to, Brother ass, this kindness I must show 
Strange mortification of S. Fra. against a carnal temptation.  thee, it is requisite that thus I serve thee to make thee know thyself: and sith chasticementes and stripes do please thee more than fasting and austerity of life, thou shalt surely have it (consider here the habit of religion, which signifieth sanctity, it was not permitted to sense to steal it away.) And if thou desire to be gone, get thee now thus whipped whither thou wilt. Going then forth of his cell, he threw himself on the snow, and incontinently made seven bowls of the snow which he set before him, and said: behold, my body, the greatest of these bowls is thy wife, and these four are two daughters and two sons which she hath conceived by thee, and the other two are a man and maid servant that are to serve thee, take them now and get them clothing, for they faint with cold. And if this new solicitude be troublesome to thee, content thyself to serve one sole master, who is much more easy to please then this flesh. Thus was the devil confounded, the temptation crosled, and the holy Father was in such sort victorious, that the devil durst no more to visit him with the like temptations.  
By this so generous act of resistance against the flesh he left to his disciples, a document and example to resist sensual temptations, not only by prayer, but also by corporal labours, with rigour and asperity, accompanied with abundance of tears, and not deliciously as the worldly and carnal would gladly do, and without any labour that might be any way troublesome, nor much less with cold purposes rather than acts of the will, wherein certain spiritual persons that are tender and delicate place their force and knowledge. Wherefore it is not to be admired, if they be always feeble and imperfect, because they shall ever prove such, whiles they omit the corporal exercise of the virtues, and of the steps of their spiritual Father and master. To the end therefore that this example might profit us, God would that whiles the Seraphical S. was employed herein, a Brother that was in prayer saw and heard all that passed, by reason that the moon did shine: which being perceived by the holy Father, he recounted unto him the cause, which was the temptation, but with commandment, not to discover it to any person of the world, during his life.   

Of the guard and vigilancy he taught to be had of our senses.  
THE XXXIIII. CHAPTER.  

S. Fra. would not that his Bre. should frequent or behold women. jerem. 9  SAint Francis did not only teach how one ought to mortify the vices of the flesh, and to bridle our sensual appetites, but also with what ca●e one ought to guard the exterior senses, by means whereof death entereth the into the soul, to the end that the Brethren might keep more securely the inestimable treasure of chastity, though in so brittle a vessel of earth: he did very diligently admonish them, and did prohibit them the amity and conversation of women, which hath been oftentimes the ruin of many. He assuredly affirmed that through the like occasions the weak man doth fall, and the strong is weakened. It is as difficult for a man that is no more than perfect to preserve himself from these things, as to walk and go barefoot on burning coals without burning. For this cause, he kept his senses so retired and sequestered, and particulerlie his eyes from beholding the vanities of the world, that, according to what he one day said, he scarce knew any woman by sight, because he affirmed that it was not very secure to imprint in his memory the image of a figure that might make greater the lest sparkle of sensuality, mortified by the ashes of penance, or to admit and yield unto it any thing that might afterward stain the purity and splendour of the chaste soul: and therefore it is not to be admired, if he attained to such perfection of chastity, considering that he made such cruel war against his senses, that it seemed he had obtained a perfect and sovereign dominion over his flesh, and, in imitation of an other job, had made a compact with his eyes, that he would not only have in horror the sight of things perilous, 
job. 32.  but even of such as were vain and curious. He admonished his Brethren, that it was not expedient for them to give care to the speeches of women, whereby the soul of the virtuous becometh effeminate and feeble, excepting in confession, and when it shallbe necessary, to give them some brief instruction for the good of their souls. What occasion may a Brother have, said he, that may force him to frequent women, unless when he is required to hear their confession, or to discourse with them touching penance, or to give them some counsel for the benefit of their soul? A man that presumeth of over much security hath less regard of his enemy, who having power to surprise him doth not spare him. Thus did the holy Father love and desire in his Brethren above all things, next unto the foundation of holy poverty and humility, modesty and mortification of the eyes; to give them therefore a more apparent instruction how to govern them, he once used unto them this parabole. 
A parabe le which S. Fran. used to his Bret. touching mortification of the eyes.   
There was a potent and just king, that sent two pages one after an other to deliver a message unto the Queen his wife: the first returning to the king his master, made his answer simply, because out of modesty he had forborn to behold the countenance of the queen his mistress: the second page making his answer to the king, commended the beauty of the Queen, saying: Verily, sir, the Queen is the most beautiful and pleasing woman that is under heaven; and in truth you ought to repute yourself happy in having such a woman to your espouse. The king hearing this said: How hast thou dared, thou lewd fellow, so unchastly to behold my wife? thou hast coveted the pourchase of what thou so attentively hast beheld. Thereupon he presently recalled the other page, of whom he demanded what his opinion was of his wife, he answered: Sir I esteem exceeding well of her: for she gave a very willing ear to what I deliured in your behalf. The, king replied to this discreet answer, and said: hast thou observed her grace, dost thou think there can be any thing more desired or added to the beauty of her countenance? The page answered: Sir it appertaineth unto you to judge of that. My duty was to deliver her my message and to bring you the answer. Which the king understanding, thus ordained, and said: it is most probable that thou who hast been so chaste of they eyes, wilt prove more chaste of body: thou therefore shalt be of my chamber, and especially favoured. But as for this presumptuous brazen-face, I will that he be dismissed for fear of committing further mischief. S. Francis hereof inferred that the Brethren beholding a woman ought to esteem and be persuaded, that it is this same Queen, the espouse of JEUS CHRIST, and themselves to be the first page. And in this manner he very clearly demonstrated unto them by his life and doctrine, the virginal purity wherein God did always conserve him in the mids of worldly vanities, and that he had such special care thereof, that he deserved to have the sacred wounds of our Redeemer engraven on this his pure and virginal flesh. Whereof Brother Leo gave testimony, who notwithstanding that he was his Confessor, being curious to be confirmed therein, did nevertheless in his prayer demand the same of our lord JESUS CHRIST, who by divine revelation ascertayned him thereof: for he shortly after saw the holy Father in spirit on a high mountain in a most beautiful garden; among roses and lilies, having his hands full of them. He was hereby advertised, that what he saw on this mountain was the saint registered in heaven with the virgins, not only of body, but even of spirit and will.   

How the holy Father taught his Bretbren to shun idleness.  
THE XXXV. CHAPTER.  
HE a 'bove all other things taught, both by doctrine and example, that idleness ought to be shunned, as a principal cause of lewd cogitations, and corrupter of virtue: showing by example of his life, with what diligence one ought to exercise the flesh by fruitful mortification, in regard that it is addicted to sloth, and is rebellious. And therefore he called the body little ass, as one that ought to be subjecteth to the ordinary supporting of the burdens of labours, not making resistance, and that it ought to be chastised with stripes, and nourished with very course and rude meats. If by chance he saw any loitering and idle person, that would eat of an others labour, he said that he ought to be called Brother Fly: because, not doing any good, but distayning and hindering the good works of others, he ought to be reputed contemptible and abominable.  
In the beginning of the institution of the order, to give example of exercise unto his Brethren, he travailed alone to seek almose, wherein he extremely laboured his body that was already very sickly. He spent the night in watchings and continual prayers, and the day in reading the office, in serving and preaching in the towns and villages, or in administering to lepers, or decking and trimming the churches. It succeeded afterward that many Brethren, who were not fit to keep the choir, did live of the labours of others, as of Brother Giles, Brother Ginipero, and some others who were employed in certain profitable occupations, to shuune the capital enemy of the life and soul: thence it proceeded that they had sufficient almose for themselves and for others. Neither would he permit his Brethren to give ear to news and relation of secular matters, that they came not, by omitting the contemplation and taste of celestial things, to employ themselves in vain and worldly things, which they had already abandoned. It was not permitted to any of them to relate what he heard abroad. All they that were near S. Francis, were aswell by night as day exercised in divine praises: wherein they rather seemed Angels than men. In this sort did they maintain the school of the holy Father, in labour and exercises of the spirit. Among the said Brethren it was held a great sin, for one to take his recreation and pleasure in any other thing then the consolation of the spirit. The holy Father affirmed, that the negligent and slothful that applied not themselves to any exercise, should be incontinently vomited out of the mouth of God. And if he met with any 
Apoc. 3.  such, he would incontinently reprehend him, as one that by his example of perfection was in continual exercise, to the end that in his school none should lose any part of so great a benefit as is time, which is given us by our lord JESUS CHRIST.  
After his refection he accustomed with his Brethren to use some exercise, to avoid idleness, that when afterwards they were to pray, they might not, by mean of their unfruitful words then uttered, lose the gift and recompense which they had merited at the hands of God. So, the more to shun idleness, he gave this rule, that by his commandment all the Brethren that should utter any idle word conversing or 
The recreations of the Freer Minors which S. Francis ordained them.  travailing together, should be obliged to say one Pater, and to praise God in the beginning and end to the benefit of the soul of the culpable, conditionally that he first acknoledged his fault before he were reprehended by others. But if he were first admonished and reprehended by an other, the said Pater noster should be for the soul of the reprehender. And if the culpable would not admit the admonition and penance, mayntainning his speech not to be idle, the holy Father ordained, that he should be obliged to redouble the said penance, and now to say twice the Pater noster, once for the reprehender, and once for him that should judge his word to be idle or unprofitable. Now the praises which he ordained to be said before and after the Pater noster, he would they should be uttered with such and so distinct a voice, that it might be understood of all the Brethren there present, who should then be silent to hear the praise of God: and if any one than spoke, he should in like manner be obliged to say Pater noster for him that was to praise. He would that all the Brethren entering into any house or other place: and casually meeting one an other, should praise God, saying God be praised, or some like words. This Seraphical Father was accustomed to give these honours to God with a most zealous fervour, and desired that all his Brethren should be careful and religious in doing the like.   

How he was enemy to murmuring, and how he reprehended it.  
THE XXXVI. CHAPTER.  
THe holy Father extremely abhorred murmurers, the venomous fruit of murmurs growing of the pestiferous tree of idleness, yea he shunned them above all other kind of vicious persons, affirming them to have a most mortal venom in the top of their tongue, wherewith they empoison men both present and absent. Wherefore having one day heard a Brother offending the reputation of an other, he turned to Brother Peter Catanio, and crying with a loud voice, he uttered these words: Discord, beginneth to enter into religion, if detractors be not chastised with discipline, and if these loathsome mouths be not stopped, the sweet odour of the good, will incontinently be infected. Arise, arise speedily, and diligently examine the matter: and if thou find the offended Brother innocent, chastise the murmurer sharply, that he serve for an example to all others. And so I will that all Gardiens and Ministers be very vigilant, that this pestiferous infirmity take not root in religion. To this purpose he often said, that whosoever did frustrate his Brother of his glory and fame, merited to be deprived of the habit of the order, and of all power ever to lift up his eyes to God, till he had to his power restored the honour taken from his Brother. He further affirmed, that the cruelty of detractors exceeded that of murderers, in regard of the law of JESUS CHRIST, which is not accomplished but in charity, and doth more oblige us to desire the good of the soul, them of the body.  
In this respect the Brethren from that holy time, as obedient children, that desired to accomplish the just will of their Father, were with their best industry wary thereof, because to murmur, what other thing is it (said the same holy Father) then with the gall of 
Genes. 9  dishonour and treason to fill holy religion his true and dear mother? Such murmurers are of the cursed race of Cham: for as he discovered the nudity of his Father, so these discover and aggravate the defects of their Superiors and of the Order. Therefore they deserve the malediction of God, they wallow in filth like hogs, and seek to lay false imputations on their Brethren, and to make them like unto themselves, who have their consciences exceedingly defiled and loathsome, their office is conformable to that of dogs, to bite, to bark, and to complain of the order of the Superiors and of the discipline. The voice of the murmurer is thus: I want perfection of life and true knowledge, I cannot attain to taste the sweetness of God, and therefore I cannot find place near his divine Majesty, nor repose with men. I am resolved what to do, I will raise discord among the elect, and the good people, and I shallbe favoured of the principal, so much the rather because I know my Superior to be a man, and that also, as I do, he sometimes useth this means. Oh wretch: thou feedest already on human flesh: why seekest thou not they food other where? thou gnawest the liver and bowels of those that live well. Those fellows seek to seem virtuous, not to be so, and accuse the vices of others, without endeavouring in the mean time co correct their own. They praise only them of whom they are praised, or of whom they hope some benefit: yet do they not praise them, but when they think or know it will come to their understanding, and that themselves shallbe commended therefore.  
The holy▪ Father thus laboured with all his power to root out of his Order so many occasions of evils as arrive by an unbridled tongue, to the end his Brethren might observe the evangelical silence. And in that respect he hath at times exhorted them to avoid idle words, as such whereof one should render an account, and be punished for, in the 
Matth. 12.  great and dreadful day of judgement: and if he met with any one that should forget himself in this point, he would very sharply reprehend him: assuring his Brethren, that holy silence was the guard and conservation of the purity of the heart, that it was not one of the least virtues, 
Prou. 18. & Matt. 12.  and that so slight regard ought not to be made thereof, sith the Scripture saith, that death and life are in the power of the tongue.   

Of the spiritual joy, he would that his Brethren should have.  
THE XXXVII. CHAPTER.  
HE had an especial care that his Brethrens in their prayers, divine offices, and corporal exercises, should ever have interiorly some spiritual joy against the venom of idleness and melancholy, & as a sign that they were the habitation of jesus Christ. He did with all singularly affect in them this peace and alacrity of spirit: he assured them that this spiritual joy was directly opposite to all kind of deceit and temptation of the devil, and said unto them: that if the servant of God did labour to conserve in him interiorly and exteriorly the alacrity which springeth of the purity of the soul as his proper fountain, which is caused by the virtue of prayer, the devils cannot annoy him: for they will say, If this man be joyful in afflictions and travails, by what means can we procure him evil? And on the contrary, when the devil seeth the servant of God disarmed of this spiritual alacrity, he hopeth with all to make him lose the taste of prayer, and of all his other good works, and especially of the purity of the soul: for he well knoweth with what temptations and by what slights he can endommage and rob the peace of the spirit, and of the good disposition which is in the servant of God. But this mischievous beast shall have less power, when the soul shallbe diligent to expel this heaviness by the virtue of prayer, which as a most pleasing odour hath power to chase far a way from her, this fierce and venomous serpent: but when the heart is oppressed with grief and heaviness, the devil rejoiceth because he very easily plungeth him into melancholy or into despair, or persuadeth it to wallow in worldly pleasures.  
Thus did the holy Father exceedingly labour, to preserve the joy of the heart, which is the oil of spiritual unction, wherewith the holy Ghost anointeth those whom he hath sanctified: and thereby preventeth the dangerous disease of idleness and of spiritual distaste, which the Saint with such diligence endeavoured to exterminate, that when he felt it to breed in him, he had incontinently recourse to prayer, as to a most assured remedy and preservative against so perilous a disease. He counseled his Brethren in like sort when they felt themselves troubled, to have instant recourse to prayer, and being on their knees prostrate on the earth before God, to say: Restore me, if thou please my God, that grace which thou wert pleased formerly to grant unto my soul, whereto I beseech thee to give that alacrity and razed which it felt in thy holy service, and comfort me by the same that I do not perish: and he admonished them thus to persever till they were heard, and that their former joy returned unto them. For said he, if the soul permit it self to be transported to heaviness of spirit, the vice of confusion of Babylon will grow in it, which rustieth the heart and filleth it with sorrow, if it be not washed with tears. And know ye (said this good Father) that the alacrity which proceedeth of a good conscience and of union with God by prayer, is one of the principal gifts which one is to receive, and received aught to conserve. Labour then all of you to obtain it, sith I love it for myself, and desire it for you, both exteriorly and interiorly for the glory of God, and the greater confusion of the devil, who only and his have occasion to be melancholy: whereas we on the contrary aught to rejoice in God. I know well that the devils bear me envy, and that they cannot, but against their will, endure so many graces to be imparted unto me by his divine majesty: and seeing they can not annoy me, they endeavour to trouble my fellow-brethrens: but they less prevailing therein, if it please God, they shall depart with confusion. If sometimes they tempt me with sluggishness, idleness, and heaviness of spirit, I free me thereof, by consideration of the alacrity of my Brethren.  
Now it is here to be understood, that the holy Father being an Idea and pattern of all true modesty, he did not mean that one should show a vain joy of speech, or of light laughter: for that is not the alacrity which the true servants of JESUS CHRIST ought to have (as some esteem) which is but a vanity and a manifest sign of little spirit. S. Francis therefore, in an exhortation that he made to his Brethren, declared 
What ought to be the joy of the true servant of God. jacob. 1.  unto them, what was the joy of the true servants of God, saying: That Brother may be called happy, who hath not his joy but in works and words of charity, by example and document whereof men are induced to love, praise and honour God. And on the contrary, wretched is the Brother that is delighted in idle words, where with he moveth men to laughter: in whom, that is verified which the Apostle saith, that his religion is vain and unfruitful. So that by spiritual joy he meant the fervour, resolution, readiness and taste of the will & of the body prompt with alacrity to attempt all good: by which fervour and joy, men are oftentimes more edified then by the very works they do, be they never so good, if they seem to be done with an evil will: because they represent the idleness & anxiety of the will and the sloathfullnes of the body in doing well: so that they do not edify, but corrupt. The holy Father affected gravity in himself and others, that the joy of the spirit might not seem a certain vain mirth. He well knew by experience, that this gravity would serve him as a wall against the darts of the devil, because the soul disarmed thereof remaineth light and vain, and as a naked man amongst potent enemies, that seek all means to murder him.   

Of the fraternal union which he taught his brethren.  
THE XXXVIII. CHAPTER.  
ANd because the said spiritual joy proceedeth of the innocency of the soul, and of an amorous peace and▪ tranquility with God and our neighbour: S. Francis exceedingly laboured, that so holy a union might be conserved among his dearly beloved disciples to th'end that they who had been engendered by the holy Ghost in union of love and concord, might be conserved and maintained, semblably united among themselves, in the lap of their mother, which is holy 
Rom. 12.  Religion. To the end also that the said disciples should praise God with one heart, and according to the Apostle should rejoice with the joyful, and mourn with the sorrowful, never permitting any root of sorrow, envy, or any other disordinate passion to enter into them: and that the greater should be assuredly united in a true love of charity, with the least, the prudent and wise with the simple, as true Brethren, and they that are in their country with such as are come from far. He one day proposed to his Brethren an example, to this purpose, of notable doctrine and efficacy.  
Supposing, said he, that a general chapter were held of all the Brethren that are in the glory of paradise, and as there are both learned and simple ignorantes, that have vowed to serve God, without any science acquired: let commandment be given to a learned man, and to a simple ignorant to make each of them a sermon, the learned considering what he was to say, thus discoursed with himself: where there are so many of perfect knowledge, it would be unprofitable for me, to appear learned, my auditors being incapable of further science to premeditate to make election and search of curious and subtle matters, before more curious than myself, would appear ridiculous: but peradventure I shallbe better and more voluntarily heard, yea and with more fruit, if I discourse simply. Now the prefixed day being come, all the holy Saints assemble in the place deputed to hear the sermon of the Doctor, who appeared clothed with a rude sack cloth, and his head covered with ashes. Those present more admired this habit, than the words which were compendious, brief and simple in these terms: My Brethren, we 
A brief, but fruitful exhortation.  have promised great matters: but greater's are promised us. Let us exactly perform those: and tenderly aspire at these. The pleasure of sin is brief, but the pain thereof is without end. The labour of virtue is small: but the glory gotten thereby is infinite. Many are called: but few are chosen, and each one in the end shall receive according to his desert. These so pregnant and pathetical words, did so touch and move the hearts of the audience, that they were constrained to shed abundance of tears, exceedingly praising this Preacher, and esteeming him a holy person. The simple ignorant then that was also to preach, said to himself: Sith this learned Preacher hath made use in his sermon of my simplicity, I know what I will do: I have some verses of the Psalter by heart, them will I set forth the most eloquently and learnedly that I can, sith that the doctor hath preached like a simple man. The hour of his sermon being come, this simple man rose up, and replenished with the holy Ghost, he propounded his theme with such fervour, so ingeniously and clearly, yea with such eloquence by the grace which God imparted unto him, that his auditors filled with admiration, said: Without doubt God doth speak in the simple.  
Now S. Francis expounded this figure in this manner: Our Religion, said he, is a great and general congregation, in which are united from all parts of the world a great number of men, under one same form and rule of life: The prudent therein ought to make use of the grace that is in the idiots, which is to be employed in works of humility, as true disciples of JESUS CHRIST, and so to benefit themselves thereby, when they shall see them exercised, with a lively intention in celestial virtues, and voluntarily to hear the mystical doctrine of the holy Ghost, yea with a pious and holy envy to resemble them, and to clear their spirittes of all presumption, that they may be enriched of God, with the spirit of humility and divine theology. On the contrary, the simple aught to be very careful to make their profit more of works, then of doctrine and to convert the science which they see in the learned, into so much fruit, seeing the honour and reverence which they exhibitt to the rule and to simplicity of life, whereas they being so noble and so learned, might live in the world as Lords, and yet they have made themselves little, because they had true knowledge of the greatness of God. Then he concluded that in this worthy concord consisted true peace, in this equality of hearts reposed true joy of spirit, yea all the beauty and perfection of all their congregation, and that by this only mean they might become grateful and pleasing to the eternal Father, who as he had engendered them, and always conserved them in grace, would also afterward unite them, together in glory.   

How he accustomed his Brethren to perfect obedience.  
THE XXXVIIII. CHAPTER.  
BEside the premises, he also trained them up in the virtue of obedience and abnegation of their own will, alleging unto them the example of God himself, who had no sooner made man, but by precept he obliged him to obedience, forbidding him to eat of the apple of the knowledge of good and evil, 
Gen. 2. & 3.  whereof not eating he did not sin, but as soon as he had transgressed his obedience, he condemned himself and consequently us by the same fact. The Brother that appropriatelie to priateth to himself any thing of this tree of knowledge, guided by self-will which by the vow of obedience he hath already forsaken, and becometh proud in regard of his substance already given to God, living without the yoke of obedience unto his Superior, such a one; I say, doth apparently discover, that he yieldeth to the false persuasions of the devil, sith he is become a violatour and transgressor of his vow, to eat of the apple of self will, and by this mean he resteth 
joh. 12.  condemned and expelled out of the paradise of Religion. For God saith in the gospel: He that would save his soul shall lose it. Now, that man would save his soul in this world, who desireth to follow his own fancy, understanding by the soul, the will which the said Brother ought in such sort toforsake, as that though he could perform such acts as might be better and more behoufull to his soul, than those which his Superior commandeth him, yet ought he to sacrifice his will to God, and do only that which his Superior prescribeth: therefore my beloved Brethren, as soon as you shall hear the first word of obedience, accomplish it without attending an other reply, neither make you any excuse, though the commandment seem impossible, or that you be not obliged unto it: for what soever is commanded you, although it exceed your power, yet obedience is of itself so puissant, that it will give you supply offorce to effect the same.  
S. Francis being demanded by his Brethren, what was true obedience: he answered, that one could hardly find a man in the world so perfect, that he could entirely obey his Superior: and to confirm the same he alleged an example of a dead man. Take (said he) a 
Comparison of a dead body to one truly obedient.  dead man without soul and set him where you will, he doth not in any sort contradict you, he resisteth not, if you change his place he doth not murmur, if you set him down he complaineth not, if you leave him there, he doth there remain: if you set him on a bench, he no more looketh up then down, if you cloth him with purple, he will not become the more proud: such is the true obedient, that judgeth not to have changed place, and if any charged be given him, the dignity maketh him not to forget humility: but the more he is honoured, the more doth he esteem himself unworthy thereof. Therefore, though this holy Father, as a good evangelical merchant, had by divers means purchased divine richesses, and employed the time present in meriting, yet would he not be superior, but a subject: he would not command, but obey: that he might not only leave unto his Brethren the quality of a good Superior, but of a good and obedient subject also, that may live a life of continual martyrdom, when the Prelates are mere libertines. Therefore, when his Order began to multiply, he refused to be General thereof, and did incontinently submit himself to a Guardian whom he obeyed in all things, as in place proper we shall recount.  

Obedicce is fruit full.  He affirmed the fruit of Obedience to be so great, that they who submit themselves thereto, do not pass any moment without much merit. And therefore when he travailed, he accustomed to promise obedience unto his companion which he performed, and hereupon sometimes would say: Of all the graces that the divine goodness hath imparted unto me, this is one of the principal, that I would as willingly obey a Novice of one hours antiquity, if he were appointed unto me for Guardian, 
Great submission of the hohy Father.  as to an old man of sufficient judgement and prudence: and I would as well content me with what soever he should enjoin me, as if I were the meanest of all other: For the Brother being subject as he is, ought not to consider his Superior as man: but as him for whose love he is subject unto him: beside, the less worthy of honour the Superior is, the more pleasing is the humility of the obeyer unto God. Yet did he not forbear as Prelate, to advertise the Superiors of his Order, that they should rarely charge upon obedience, because one shoved not incontinently proceed with such thundering rigour, which ought always to be the last, when no other mean can avail: for one ought not upon light acccasion to lay the hand one the sword. Then addressing himself to his Brethren, he would say: He that will not obey with diligence, may be numbered among them that fear not God nor respect men. Now the one and the other of these opinions are true and worthy 
What a rash Superious is.  to be marked, because in a rash man, authority to command is no other thing then a sword in the hand of one that is furious, & there is no thing more desperate and incurable than a Brother without obedience: in respect whereof the holy Father detested pride as the original of all kind of evils, and disobedience as the eldest daughter thereof. Not with standing he did not reject the humble penance of the disobient Brother, when he performed the same, as by the ensuying chapter shall appear.   

Ofcertaine acts of disobedience which the S. chastised.  
THE XL. CHAPTER.  
THere was presented unto S. Francis, a Brother that had disobeyed his Superior, to be corrected according to his desartt: but the benign holy Father, perceiving by evident signs that the said Brother was already penitent, & with great humility acknoledged his fault, he pardonned him: yet to the end his facility of pardonning should not occasion others to offend, he caused his capuce to be taken off, and cast into the fire, that it might appear to all, with what rigour disobedience ought to be chastised: where having remained a certain time entire, he caused it to be restored to the brother that very humbly demanded it, and the said capuce was seen, not without a general admiration, without any appearance of burning. It pleased almighty God in one act to show two things pleasing to his divine Majesty, the virtue of the holy Father, and the merit of true penitence.  
It happened an other time, that the S. Having commanded a brother to have care of a leper, and to serve him with diligence and affection, the brother would not attempt the matter: And being afterward demanded by the holy Father if he had employed himself therein, and he understanding the contrary: I thought, said he unto him, I had under my government men dead to the world: but they are yet living: Go therefore you others, said he, to the Brethren, there present, 
Rigourus chastisement of a disobedient.  take this disobedient and bury him alive. The Brethren attempted the performance of their duty, some of them digged the grave, and others others brought thither the disobedient, who entered into it with a great indignation of spirit and besides his senses; as one that by his disobedience, was already in the devils possession. He also commanded the Brethren to cover him instantly with earth: but being scarce half covered, the devil, by the merits of the S. Having left him, he began bitterly to weep, saying: The devil that had hardened my hard, hath now altogether left me: but proceed you boldly in covering me, for I have well deserved this death and a more grievous. The Brethren hearing him, began to weep with him, and some of them advertised the S. of his conversion, who commanded that he should be taken up and brought before him, where being, he said unto him: Choose what house you will, wherein you may be comforted, and there shall you dwell upon obedience: which the Brother hearing, with bitter tears he answered: not so my most gracious Father if you please, but the greatest consolation you can give me, is that I accomplish my first penance: the holy Father being moved with these words, gave him his benediction.  
Thus hath he shown us by these examples that the end of the chastisement of Religion, aught to be penitence and amendment of the sinner, on whom, if he acknowledge himself, chastisement ought not to 
Luc. 15.  be inflicted, but fatherly consolation rather, as JESUS CHRIST hath taught us in his worthy parabole of the prodigal child, who being repentant of his offences, demanded pardon of his father, and the father very tenderly embraced him, and with great joy conducted him into his house.   

How S. Francis sent Brother Ruffinus to preach without the caepuce in virtue of obedience, and of the penance which thersore he inflicted on himself.  
THE XLI. CHAPTER.  
BY this that followeth there appeareth a marvelous order for government: to wit, that the Superior ought not to command unto his subjects the thing that himself would not do. S. Francis one day called unto him Brother Ruffinus, whom he commanded to go preach in the city of Assisium, and to deliver unto the people only what God should inspire unto him: but Brother Ruffinus making his excuse, answered: Pardon me if you please, good Father, you know I am not apt to preach, because I have not any grace in my speech as being too simple and an idiot. Which he spoke with much humility. And though in deed he had been a discreet knight in the world, he was, nevertheless so changed in himself by means of the grace of contemplation which he had received of God; that he was many times out of himself, and spoke very seldom, and yet that little was with such difficulty, that he seemed to speak with exceeding pain: but the S. reprehending him for not having instantly obeyed, commanded him further upon obedience, and gave him for penance, to go without his capuce.  
The obedient Brother Ruffinus then, without farther contradiction, having put off his capuce, and falling one the ground demanded his benediction, which having received, he went to Assisium, and first entered into a church, there to make his prayer: which done, he ascended the pulpit, and began to preach. The people then assembled, who admiring to see him without capuce, and amazed at such a novelty, said one to an other: these poor Freers do such austere penance, that there withal they lose their wits. So whiles this good Brother preached, S. Francis considering the prompt obedience of Brother Ruffinus, and the rigour of his commandment, he began to check himself, thus reasoning the matter: What will hast thou gotten, thou son of Peter Bernardone, thou of so mean estate, to command Brother Ruffinus, who is one of the principal gentlemen of Assisium, to go preach without his capuce? I will make thee to be an example of what thou hast commanded to an other: and speaking thus to himself, he hastiely took the capuce from his own head, and taking Brother Leo for companion, he went to Assisium. Being come into the church where Brother Ruffinus preached, the people that saw him without capuce, esteemed him to be likewise foolish, believing that the Br. Ruffinus and he were become sottish, by means of their over sharp penance: many people therefore flocking thither, Brother Ruffinus in the best manner he could delivered this speech.  
My beloved Brethren, shun the world, leave sin, return to the 
Substantial sermon of B. Ruffinus in notable speeches.  socure way, if you desire to avoid hell, observe the divine precepts, love God and your neighbour and do penance, because the great king's doom of heaven approacheth, at least if you will possess it. But as soon as he perceived S. Francis he descended from the pulpit, to come unto him: and the S. incontinently ascended. The Church was then entirely full of wordly people: for some came thither to see the extremity of that life, others moved with compassion and devotion, and others to deride them reputing them senseless: but the holy Ghost that was in S. Francis, caused him to utter such worthy and marvelous matters, of the contempt of the world, of holy and necessary penance, and of voluntary poverty, of the desire of the kingdom of heaven, of obedience, of the nudity, ignominies, and passion of our Lord JESUS CHRIST, and other like things, which he declared in such manner, and with such fervour, that they who formerly derided the novelty of his habit, and reputed these Brethren to be out of their right senses, did now bitterly weep, and such was that weeping, and so violent for the compassion which they had of the death of JESUS CHRIST crucified, and the fear which they conceived of hell, that they began to cry for mercy, as if it had been an other good friday (on which day the Passion is preached so pathetically in Italy, that all the world crieth mercy, as one would do at the sacking of a town.) Wherefore the people being so edified and contrite, Brother Leo, who had brought with him both the capuces, gave to each one his own: & they afterward returned to their Monastery, praising God for his great mercy, sith by the virtue of holy obedience, they had obtained victory over themselves, and manifested how much they contemned the world. They had much to do to be rid of the people, that before reputed them for fools: and now he that could touch or kiss their habittes esteemed himself happy. It appeared by the end of this work, that the beginning proceeded of God, though it were wrought by an excessive mean as the work of the Prophets, not so much to be imitated, as for a sign of approbation of holy obedience, of mortification of self will, and contempt of the world: and that we might know what glorious end God giveth to the works of holy obedience, either secret or manifest, as it pleaseth him.   

Of the love which S. Francis boar to poverty.  
THE XLII. CHAPTER.  
AMong many gifts and singular favours which the glorious S. received at the bountiful hand of God, one of the principal was that of poverty, whereby he became a new man in the world, terrible to the devil, and an example to all mortal people, by the love and possession whereof, he merited by divine and special privilege to have principality in the holy Church. The said S. had this particular affection to holy poverty, by consideration how much it was esteemed of the Son of God, whiles he conversed here below, and how it was then banished and expelled out of all the world. He therefore desiring with himself to make his residence where holy poverty was retired, renounced the world, and what soever he had proper, he gave to the poor: and having for the love of God forsaken his Father, his mother, his kindred and friends, he remained a perfect pilgrim on earth, to merit to lodge in himself holy poverty so generally abhorred. There was never avaricious of the world so greedy of money and so careful to keep his treasure, as Saint Francis was to keep his poverty, which he always had in his eyes, and in his mouth, as a precious 
Mat. 13.  stone and evangelical pearl: he dwelled with poverty, he eat with it, he clothed himself with it, he dreamt of it, briefly he had it always imprinted in his heart, using only for this life a short coat, straight, and all pieced, a cord and linen breeches: contenting himself nevertheless in this his rich poverty, he therein persevered even to the end, desiring in the same to exceed every one, as he had learned of it, to esteem himself the least of all. He often represented unto himself the poverty of our Lord JESUS CHRIST, and of his most sacred mother, and practicallie taught it unto his disciples with great abundance of tears, assuring them that poverty was the Queen of virtues, in regard that it appeared of such excellent beauty in the king of heaven, and in the Queen his mother. Povertie, said he, is a principal way unto salvation, as being mother and nurse of humility, and the root of all perfection, whose fruit is of exceeding profit and furtherance to every one, albeit this verity be very secret and unknown to the men of the world, it is without doubt the hidden treasure, in the evangelical field, the 
Mat. 13.  which to buy, a man ought to sell all that he hath: and he that cannot give his goods to the poor, ought at least to have a will to contemn richesses, and to use violence unto his proper will and presumption: for he doth not perfectly renounce the world, that keepeth his purse full of his proper judgement and wil  
Thus discoursing of holy poverty, he often reiterated the words of 
Luc. 9  God: The foxes have holes, and the fowls of the air nests: but the Son of man hath not where to repose his head. Then he exhorted his disciples, that as poor people they should build but poor cottages for their residence, where they should remain, not as in their own 
The laws of Pilgrims imitated by the Freer Minors. Poverty the foundation of the Order of S. Francis. Mat. 19  houses, but as pilgrims, and strangers that aim at other places. The law of Pilgrims, said he, and their reasonnable desire, is to retire into the houses of others during their voyage, conceating never to see the hour to arrive in their country, by reason of the great desire they have to be there, and to pass peaceably without meddling in matters appertaynning to others. He called poverty the foundation of his Order, whereupon all his edifice was grounded. Therefore he affirmed unto them that he knew by revelation, that the true entry of his Religion was this word of JESUS CHRIST: If thou wilt be perfect, go, sell the things that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me: In respect whereof he admitted noneinto his Order, if within the term of the year of probation they did not forsake what soever they possessed in the world. This he caused to be very exactly observed aswell in regard of the said words of JESUS CHRIST: as also that none should search in the 
His exactness for renouncing of the world.  treasuries of Religion for any thing that he had put there. And if any one demanded the habit of Religion not having made the said renunciation, he would say unto him: Get thee hence: for thou art not yet gone forth of thy house, thou hast not forsaken that which appertaineth unto thee, nor abandonned the feeble foundation, grounded on the sand of affection unto worldly goods, and yet demandest of me the habit, first accomplish what thou oughtest, and then demand it. By the said foundation he understood holy poverty, whom he sometime accustomed to call mother, at other times espouse, and sometime Mistress.  
Going one day with some of his Brethren towards Sienna, being very near the city, he met three women, so like in gesture, beauty and habitte that the one could not be discerned from the other, and all three with one voice saluted him saying: Holy Poverty is welcome: which the S. hearing, exceedingly rejoiced: as one that affected nothing more than to be called poverty of each one, as he was then of the said women, who incontinently disappeared: which being seen and considered by the other Brethren his companions, filled with admiration at such and so unwonted accident, they esteemed the same not to want some great mystery: and it doubtless was easy to conjecture, that the said three women (or perhaps Angels) did signify the beauty and evangelical perfection of the three principal vows, Poverty, Obedience, and Chastity, which JESUS CHRIST counseled to the Brethren, all which did appear to be equal in the S. in all eminence and perfection.   

That he did extremely abhor money.  
THE XLIII. CHAPTER.  
THough he were directly opposite to what soever repugned poverty, he most especially hated money, and by examples and words did often reiterate unto his brethren that they should shun it as the devil. It chanced that a secular man having done his devotions in the Church of our lady of Angels where the brethren dwelled, left a piece of money in sign of almose, near a little Cross; which a Brother took and hid in a hole of the said Church to give to 
Pennance which S. Francis enjoined a Religious for having touched money.  the poor. But in the mean while S. Francis had intelligence thereof, and the said Brother considered the matter and went and fell at the feet of the S. of whom he demanded pardon, and offered himself to penance. The holy Father having well checked him for presuming to touch money, commanded him to take the piece of money where it was, in his mouth and to cast it into the house of office: which the Brother having joyfully and instantly performed, his companions did all admire, and thence forward more contemned money.  
The S. passing an other time by Bary in Apulia, saw a great purse in the mids of the way which seemed to be full of money: the Brother 
An illusion of the devil to a Freer Minor to teach him not to touch money.  that accompanied him did exceedingly importune him to take up the purse being thereto induced by a pious zeal to distribute the money which he believed to be therein, unto the poor. But the holy Father refusing, affirmed, that it was an illusion of the devil, and that he had no less desire to relieve the poor, than the Brother: and further that it was not well done to take an others goods and to give it to the poor: and so went on his way. But his companion being yet tempted of the devil, and persisting to importune him under pretence of an indiscreet zeal to relieve the poor: he was at length enforced to permit him to take up the said purse, so to let him understand the illusion: being therefore returned in the company of a young man whom they met in the way, the holy Father made his prayer, and then bid his companion 
A viper cometh out of a pursethat a Friar Minor would take up to give in almose.  to take up the purse: who being licensed, began to tremble with fear▪ already feeling the deceit of the devil. Yet stooping to take up the purse, now rather of obedience then of any will he had, being already repentant, and strecthing out his hand to take hold thereof, he saw go out of it a great viper, and in the same instant all vanished, and so the deceit of the devil was discovered. The said Brother therefore acknowledging his vain curiosity and confessing his fault to S. Francis, he said unto him: Behold Brother, money to a Religious man is no other thing, but the devil and venomous serpents.   

That he desired that poverty should shine in all his, and his brethren's actions.  
THE XLIV. CHAPTER.  
THe true poor of JESUS CHRIST sought & desired that holy poverty should appear in all his actions: and if sometimes he perceived any one that exteriorly in his habit seemed poorer them himself, he desired to exceed him, and so practised herein with such desire to appear miserable among the poor, that for fear to be surmounted in poverty, he firmly contended withal the world. Meeting a poor man one day on the way almost all naked, he said with a lamenting voice unto his companion: The poverty of this miserable man procureth us great shame: for we have made choice of poverty to be our great richesses: & I see it appear greater in this man, & this shame is to us more insupportable, in that it is now said over all the world, that Brother Francis and his companions have chosen holy poverty for companion, Lady, Mistress, and their delights as well spiritual as corporal, & that they have so promised to God & men. By these words the holy Father desired that the Brethren should make it their esteem to be poor, and should be ashamed to do or wear any thing wherein should not appear the incommodity thereof: so that he would not have the beans or pease watered over night for the next morning, desiring 
Matt. 6.  to observe the saying of JESUS CHRIST in the Gospel: Be not careful for the morrow: and he would not that provision should be made of their food but from day to day: which was long time inviolably observed in many places of the Religion.  

A notable speech to his Brethren.  The true poor of JESUS CHRIST said that how much his Brethren should shun poverty, so much would the world shun them, & that they should seek almose and not find it: but if they embraced holy poverty, as their dear mother, the world would sustain & nourish them, and acknowledge them as sent for the salvation thereof: for the accord between it and the Freer Minors, is that they shall give it good example, and that it shall allow them necessary relief: and if they give not 
Contracts passed between the world and the Friar Minors.  it good example, performing that whereto they are obliged, the world hath just reason to deprive them of their ordinary almose. The Bishop of Assisium said one day to S. Francis, that this his manner of life seemed to him very austere and difficult, considering that he had nothing assured for his maintenance: the holy Father answered him: My Lord, if we had any substance, it were necessary we had also weapons to defend it, for of it would proceed difficulties, debates, matters of self love, and many other impediments against obtaining the love of God, and particularly of our neighbour. Therefore we hold it most secure not to seek the possession of whatsoever thing in the world: and we hope that in respect thereof, our Lord will permit us to be loved and cherished of every one.   

Of the exercise of poverty, which is to demand almose: and what S. Francis and his disciples did touching this point.  
THE XLV. CHAPTER.  
WHen the holy Father began to have increase of Brethren, considering that God had given him so holy a company and so sweet a conversation, he was exceedingly comforted, and so loved and honoured his children of JESUS CHRIST, that their necessary food failing, he sent not them to the doors to seek almose, but went himself, which he did as well that they should not be troubled at any thing that might happen, or fearing they might be ashamed to beg, because it was then an unusual thing, as also that the world should not give them occasion to repent and return back, against their holy vocation. He continued this course till the holy wings of the love of God and so holy poverty were grown out, wherewith they were able to fly abroad and travail over the world, to become glorious in the labours of poverty, the better to sow the seed of the word of God among the people. And although it were very laboursome unto him so much to beg, yet was it more painful unto him by 
S. Francis himself begged at the beginning of his Order.  reason of his complexion, because being of a delicate nature, his abstinence and austerity was an impediment unto him of supporting this burden. Therefore the number of his Brethren being exceedingly multiplied, he began to seet one foot this virtuous exercise of begging. And albeit they were at first ashamed, and that it seemed very hard and difficult unto them: yet assisted by remembrance of the holy obedience which they had vowed, they found both this and every other thing very easy and pleasant. And then seeing the holy Father so to pain himself for them, they prayed him to leave that labour unto them. Whereto he answered: My beloved Brethren you should not esteem it a difficulty to go seek almose from door to door for the love of God, but to account it a great favour of his. For who is he that would not more than willingly go to demand almose, if he saw his Prince and Lord to go before him, saying with himself: What shall the disciple be more worthy than the master, and the servant than the Lord? should it not be rather pride than shame? would not such one deserve rather punishment than compassion? Remember that our Lord JESUS CHRIST 
Praise of begging.  that celestial king, of whose mites or crumbs (to wit of the bread of grace) the Angels of heaven and the inhabitants of the earth are maintained: He, I say, that became poor for our benefit and example, 
Exhortation of S. Fr. to his disciples sending them to beg. Psal. 39  asked almose, and lived by it in this world. We can never walk so strict a way of poverty, if we have not first our Lord before our eyes as a beggar whiles he lived in this world, and in like sort all his disciples. Therefore he said by his Prophett David: I am a beggar and poor, God hath been careful of me. Go on then securely after so worthy a captain & guide, to take possession of that inheritance which JESUS CHRIST hath pourchaced us, and hath left to them that according to his example leave the world, and seek to live in poverty, only for his love: glory of this inheritance and preferment, in regard that he hath given it only to his beloved. Know that many of the most noble and best learned men of the world shall adhere to our company, who shall repute it a great favour in this manner to go ask an almose. Go then seek for almose with the benediction of God, and have a faith and assurance far 
That the Freers richly pay their benefactors.  greater than they who carry with them a quantity of silver to pay it at the will of their master, for you pay your benefactors more liberally than any other, though it seem not so, giving them for your almose, the love of God, when you say: Give us an almose for the love of God. But tell me, I pray you, what thing may there be had in heaven or earth, that can equalize the price of the love of God? The Brethren being by their gracious Father thus induced, went with alacrity to demand almose into the towns and other places: and being▪ returned to their Covent, they incontinently delivered it to the Father Guardian, who afterward distributed it in common. The said holy Father being one time in the Church of our lady of Angels, a Brother that was very spiritual returned from beging from Assisium, with a loud voice thancking God: S. Francis perceiving him, was stricken with an amorous affection towards him, and went himself unto him, and kissed his shoulder whereon he carried the wallett, which he took off, and laid on his own shoulder to carry to the Covent, where he said to the other Brethren: I will that my fellow 
How he desired they should go S. Fr. expelled a Religious out of the Order because he refused to beg.  Brethren do in like sort seek almose, and praise God at their return.  
It happened one day that a Novice was commanded to go to beg, but he refused to go, alleging that he should be ashamed. The holy Father understanding it, expelled him out of the Order with these words: What? Brother fly, wilt thou live of the labour of the other Brethren, and rest idle in the vineyard of God, as the drone, who without travail seeketh to eat the labour of the bees? The will of S. Francis was, that the Brethren should often go a begging according to their necessity, that they might merit; and that being accustomed thereto, they should not be ashamed when occasion urged them to go. And so the more noble and the more honoured a Brother had been in the world, the more joyful and content was he and the better edified, aswell by this humility as by other services of obedience which he performed. Sometimes S. Francis encouraging his Brethren, would use 
Why the Freer Minors are in the world. Mat. 25.  these like words unto them: My Brethren, we have been given unto the world in this latter, age that the elect might accomplish in us the works of charity, to the end they might merit to be recompensed at the last day of judgement, with these sweet words of our God: I was an hungered, and you gave me to eat: I was thirsty, and you gave me to drink, and as long as you did it to one of these my least Brethren, you did it to me. Thereupon the S. affirmed that to beg under the title of Freer Minor, was a thing of exceeding consolation and recompense in the retribution of the just; which forenamed title the master of the evangelical truth, particularly specified with his divine mouth, when he said by his Prophett: Man hath eaten the bread of 
Psal. 77.  Angels: for this bread which is demanded for the love of God, said the S. is properly called the bread of Angels, sith his divine Majesty 
On solemn feasts S. Francis lived only with what he begged: Luc. 24.  by his Angels inspireth men to give it. at principal feasts, himself having leisure would undertake to beg, to make the feast more solemn in poverty. Being one time of Easter in a Covent, so far from habitation that there was no mean for him to beg, calling to mind that our Lord JESUS CHRIST, on the like day appeared in form of a Pilgrim to his disciples that went to Emaus, he demanded almose in the refectory of his own Brethren, as a poor stranger, and lived therewith admonishing his Brethren, that passing through the desert of this world as Pilgrims and strangers, and as true Hebrews that have no assured residence here, they should always in humility of spirit celebrate the Pasch of God, which is his passage from this world to his eternal Father in the glory of heaven.   

Being invited by certain great noble men, to eat with them, be ●at nothing there but the almose which he had begged at the doors.  
THE XLVI. CHAPTER.  
BY reason that he demanded not almose out of a covetousness, but only by a liberty of spirit and a zeal of holy poverty, for the love of JESUS CHRIST, therefore did he far more willingly eat of that which he begged and was given him at doors, then of what was presented him at table in the banquets of Princes. When therefore he was invited by them, before he went thither, he first begged morsels of bread at the doors, which he eat at their tables. Which he did, partly for love he bore to holy poverty, and partly also to give example 
Being invited to eat with a Cardinal he brought what he had begged and why.  to his Brethren. Being one day invited by the Cardinal of Hostia, who exceedingly loved him, he first according to his custom begged pieces of bread, and having got what was necessary, he went to the table of the said Cardinal, where he suddenly emptied out all the said pieces of bread, and laid before him, next unto whom was the place, of the said Cardinal, who esteemed himself as it were braved thereby: yet for the present would say nothing thereof. But the holy Father, thinking on what he had to do, began to divide his bread into many little morsels, which he distributed among the noble men that were at the table, who received it very devoutly, some of them presently eating it, others kept it for reverence. Which the Cardinal perceiving with much contentment, was somewhat appeased. Notwithstanding after the refection being retired into a chamber with S. Francis, embracing him and clipping him with his arms, he gestingly said: O simple brother my friend, why hast thou given me so great an affront this day, as coming to eat at my table, which is thine and theirs who appertain unto thee, thou wouldst first beg that thou wert to eat? The holy Father answered him: nay I have rather done you this day great honour, sith that at your table hath been honoured a greater Lord than yourself, and one that is your master: besides the subject doing that which his Lord commandeth him, he honoureth his master. For God had so much loved this royal poverty, that he hath vouch-safed to accept her for his espouse, to enrich us her inheritors together with her, and by means of poverty of spirit which we shall have here, to give us glory afterwards in heaven.  
NOW I neither can nor will omit to gain such a succession, for any appearance of false richesses that may be presented: considering with all that they are of small continuance: and so much more in regard that it is necessary for me to make myself a form and example unto my other Brethren: and beside for that I well know that in this Religion, there are and shallbe many Brethren that shallbe minors in name and effect for the love of God and by the light of the holy Ghost that teacheth them, with all humility to serve others in their necessity. I know likewise very well, would to God it were not so, that there are and yet shallbe more, such as shall have no will to humble themselves to ask almose and to do other servile offices, be it either through shame or by corrupted manners. It is therefore necessary for me to instruct them their duty by works, to the end that both in this world & the other they be inexcusable before God: and that they may not say, they found none that gave them example, and so they remain discharged. Being therefore at this present with you, who are an Apostolical Prince, and our Protector, or at other times with some other great persons, that entertain me not only with a pleasing countenance, for the love of JESUS CHRIST; but even do sometimes constrain me to remain with you: I should not therefore be ashamed to ask almose, but I rather am joyful to receive it and to follow my God: esteeming it for his love to be an heroical act and of dignity: for himself being almighty, would for us become and make himself as nothing. 
Phil. 2.  Now I would have all my Brethren present and to come to know, that I am better pleased to be at their table, and to see their poverty, then to be at these your bountiful tables that are superfluous in all things: because the bread received of almose, is bread offered and entirely sacrificed for the love of God, sith the Brother that demandeth it, saith first, God be praised, and then asketh it, in the name and for the love of God. This said, S. Francis was silent, and the Cardinal was exceedingly edified by the fervor of his words, which did spiritualy comfort him.   

Of the second exercise of poverty, which consisteth in giving: and how S. Francis denied nothing to the poor.  
THE XLVII. CHAPTER.  
THe holy Father had beside, a most exceeding natural clemency and liberality, which redoubled the gifts he had of holy poverty, and the compassion that God had imparted unto him, which was the cause why he did not only glory in demanding, but much more in denying nothing for the love of God. He declared by effect that it is a more happy thing, to give for the love of God, then to ask of them that are truly poor of spirit, who possess nothing 
Acto. 10.  in proper, but as from JESUS CHRIST and their neighbour: And because the professors of evangelical poverty begin by this action of giving all they have to the poor of JESUS CHRIST, and thereby obtain the estate and title of poor of spirit, they exercise, persever and consummate themselves therein, denying nothing that is in their power, yea giving themselves, for the service of their neighbour, because they who are such, are very ready and content to give, having always in memory the words of JESUS CHRIST, 
Luc. 6.  which he left as a law unto his disciples, to wit: Give, and it shalb● given you: which words are so negligently observed of Christians, that they may be justly called in human (be they of what estate and condition they please) sith they acknowledge no necessity in others, because they feel it not in themselves. And therefore the poor of spirit, whosoever they be do observe this law: for if they acknowledge themselves in necessity and desire to be assisted, they must assist every one towards his salutaion. The said holy Father then instituting the true religion of poverty, endeavoured to teach that the true nature of holy poverty, did not so much consist in ask, as in giving any thing that one hath or possesseth, if it be demanded in the name of God: and this to the end that avarice or cruelty enter not into the house of holy poverty and of Christian piety. He also taught them in all poor to consider JESUS CHRIST: and therefore, meeting any poor on the way, were he never so miserable, he did not only give him (as to the person of JESUS CHRIST) what he had, though it were necessary to the entertainment of his own life: but he even esteemed it of right to be rendered as appertaining to the poor party: whereof I will deduce and relate some few examples, of a great multitude which might be committed to writing of this holy Father.  
In a very extreme cold of the winter, a brother of one of the Religious lent him a piece of cloth to use for a cloak: but meeting a 
S. Franc. gave his cloak & his companions also in the winter to a poor woman to clothe her.  poor old woman, that asked him an almose, he presently put off the said cloak from his shoulders, and, albeit it were not his own, gave it unto her saying: Hold, sister, make thee a coat of this cloth, in regard that thou hast need thereof. She went very contentedly and joyful to her house, and having cut out a coat of that cloth, she wanted yet a little piece to finish the same: in which case not knowing what to do, she at length considered the liberality of the said S. whom she sought out showing unto him the coat cut out and what she wanted. The holy Father seeing the necessity of this poor old woman, turning to his companion, Brother, said he, behold the necessity of this poor woman: let us for the love of God endure the cold, give her thy cloak, to supply her want of cloth, which the Brother incontinently performed: so that by clothing her alone, they both remained in so cold a season without cloak.  
The S. being an other time in the Covent of Cortona, he had a new cloak, which the Brethren had made him: but seeing a poor man 
Which he performed divers times.  that lamented his deceased wife and desolate family; he endeavoured to comfort him: but the afflicted answered, that the occasions of his tears were great and divers; but that which most afflicted him was, the great charged of his distressed family that remained desolate and forlorn, by the death of his wife. The S. moved with compassion, gave him his cloak with these words: I give thee this for the love of God: yet with this condition, that if it be required of thee, thou deliver it not except thou be paid for it. Now the Brethren that had very lately before given him this cloak, went whence he came, and would have taken the cloak from the poor man: but he being emboldened upon the words of the S. would not restore it, nor could they ever recover it by other means, but by praying one to redeem it.  
Returning from Sienna, he found a poor man by the way and turning to his companion he said, it is necessary that I give my cloak to this poor man, because it is his: for it is lent me of God, with charged to restore it to the first that I met poorer than myself; and this man is much poorer, wherefore if I do otherwise I shallbe a thief: and therewith he gave it unto him: not withstanding the considerations that his companion alleged, whereby he endeavoured to persuade him, that he was bound to satisfy his own necessities before an others.  
Coming near to Perusia, he met a poor man whom he had formerly known in the world, whom having saluted and asked how he fared, the poor man with grief, answered, 
Likewise for the hire which a master detained from his servant that cursed him.  ill: then began to curse his master, that withheld his hire, affirming it to be the cause of his despair. The saint exhorting him to pardon it, lest he should with all loose his soul, he replied that whiles his dew was retained, he could not pardon him: The holy Father than put of his cloak and gave it him saying: Hold brotther, and friend, I give thee my cloak, for the hire which they master oweth thee, and I require only of thee that thou pardon him for the love of God, and by this worthy act he so mollified the hardness of this servants heart, that he pardoned his master.  
The Physician of Rieta, that medecined his eyes, one day as he was dressing him, recounted unto him, that he in like sort dressed and medecined a poor woman of the same disease, to whom, besides the service he did unto her, he was constrained, out of compassion he conceived of her misery to give her relief. Which the S. understanding, and moved with pity towards this woman, not so much for her disease, as for her poverty, he instantly called the Guardian, to whom he said: Brother we must restore that which we have appertaining to an other: The Guardian admiring, answered: Father what have we belonging to others? S. Francis replied, this cloak whom we hold as borrowed of a poor woman, to whom it is now requisite to restore the same. Whereto the Guardian answered: Do as you please. The S. than called a very Religious secular man, and said: Take this cloak, and twelve loaves that shallbe given thee, and go to such a poor sick woman, and tell her that the poor man to whom she Lent the same sendeth it again unto her with thanks, and leave it all with her, and then return. This good man did as the holy Father had enjoined him, but the poor woman thinking that he had jested with her, answered him: Friend I lent not this cloak to any man: so that I understand not what you mean: but the man left the cloak and the bread, without other reply then, it is yours, make use thereof: which the poor woman with thanks to God, accepted.   

Of other like charities performed by the Saint for the love of God.  
THE XLVIII. CHAPTER.  
Going one day to preach, he met two of his Religious, that 
He gave his habit that was demanded him for the love of God.  were French, with whom he a while discoursed. These Father's being exceedingly comforted both by his life, and conference, according to what they had heard of him, did out of devotion demand his own habit which he did wear, and that, for the love of God: whose name he hearing, did instantly discloath himself, and gave it unto them, putting on an other which one of them did at that present put off: which he performed in observance of his vow, which was incontinently to give what soever should be demanded him for the love of God, for reverence to this Lord, whose will was to be termed, Love: and therefore he was much offended and sharply reprehended the Religious when upon any light occasion, and without 
Note that the love of God ought never to be uttered with out reverence.  edification of their neighbour, they named the love of God, which should not be named but to some good purpose, and that with great reverence. The S. seldom or never wear a new habit: for when he had such one made, he would incontinently change it with some other Religious for a torn one, and sometimes he would take a little part of some ragged and worn habit, and as much of an other, and so patching it together, you may imagine what manner of habit it could be. But he no farther regarded then to cover his stomach that was infirm.  
There came a poor man one day where he was, that asked a piece of cloth of a Religious for the love of God, to patch his garment. Which the S. understanding, he caused every corner of the house to be searched, and being answered that none could be found, he retired into a corner, not to be seen, and ripped of that which covered his stomach, and gave it the poor man. But not doing it so dexterously, but that he was perceived by the Religious, they caused him to restore it. But the holy Father would neither take it not permit the poor man to depart, till there was an other piece of cloth given him.  
Being in the Covent of our lady of Angels, a poor woman that had two children in his Order, came to demand an almose, and he called Brother Catanius, to whom he said have we nothing to give to this our poor mother? whereto the said brother Peter answered: That there was nothing fit for her, if not a new testament, wherein they read the lessons at matines which might be given her if he thought good, considering that she asked almose and was in extreme necessity. 
S. Franc. gave the new testament which they used at Matines (having nothing else) to a poor woman.  The holy Father paused not long thereon, but suddenly said: I pray you give it her, for she may sell it, and relive herself in this her misery: and I verily believe that this charity willbe more pleasing to God then our lessons: and so it was delivered her. Few books were then printed, in respect whereof they were dear. I have alleged this example to show that this holy Father spared nothing from the poor that asked it for the love of God. Yea to perform this office of piety, if he chanced to meet any poor people loaden on the way, he would disburden them, and for a while carry their burden, that in the mean time they might take breath. He would have all his Religious to honour the poor, as much as himself as representing the person of our Lord JESUS CHRIST.   

How much the said S. would have the poor to be honoured.  
THE XLIX. CHAPTER.  

How he punished a rash judgement  Going to preach through Italy, he met on the way a poor sick creature, afflicted with many infirmities, of whom he conceived a strong compassion. Then spoke of him to his companion, who answered, that it was very true that he seemed poor, exteriorly but perhaps was interiorly more puffed up with desires then any of that country. The holy Father very bitterly reprehended him for this rash judgement, and then said: If my company be grateful unto thee, thou shalt perform the penance that I shall now enjoin thee. The Religious acknowledging his fault and submitting himself to do his penance, S. Francis said unto him: Strip thyself naked and ask him pardon, and beseech him to pray to God for thee, which was done.  
He caused an other Religious to do the like, for having only given a rigorous answer to a poor man that asked an almose. He manifested to his Brethren how they ought to behave themselves towards the poor in these terms: When you shall see a poor creature, consider that it is a mirror which our Redeemer JESUS CHRIST, proposeth unto you of his poverty, and of his blessed virgin mother, and 
What profit may be drawn out of the sight of the poor & diseased.  that he presenteth it to your sight: When you shall see a sick person, know that it is a pattern of the infirmity which he took on him for our sakes: & if the pride and irreverence of the rich displease God, how much more will displease him the rigorous words of Freer Minors to such as make profession of poverty? If in this our profession, God permit that we be honoured of great persons, how intolerable will our pride appear, if proudly puffed up, we contemn such as are as poor as ourselves? Let us therefore beware that by just permission of God it happen not to our confusion, that the rich make less esteem of us, yea that they suffer us to die for want of relief.   

Of the spirit of fervour of S. Francis in his preachings.  
THE L. CHAPTER.  

1. Tim. 4.  BEcause the Apostle saith, that piety is profitable and behoufull in every thing; this virtue was so united to the heart of the holy Father, and so engraven in his bowels, that it seemed to subject him to all creatures: but especially to the souls redeemed by the precious blood of our Lord JESUS CHRIST: for if the saw them sick or dead in sin, he had such a tender feeling of heart and affection with them, as if he had naturally begotten them. And in that respect he excceedingly honoured Preachers, because they always raised some dead Brother unto our Redeemer, and with a pious care endeavoured to revoke the erring, and to confirm the imperfect in God. S. Francis then preached being vested with this zeal and charity towards his neighbour, not with selected words or by human art, but by the virtue and doctrine of the holy Ghost, did manifest unto them the kingdom of God: his preaching was vehement as a burning fire, that peneteated the centre of the heart, and put souls into a continual admiration, and as it were beside themselves. Prayer alone was all his books, distrusting all his knowledged and industry, and entirely relying on the divine virtue. He obtained of God this his holy grace which he so instantly required for assistance of his neighbour, in such sort that his words did penetrate not only the ears, but even the hearts of sinners.  
It only once happened that he studied his sermon, and the reason was because he was to preach before the Pope and many Cardinals, by commandment of the Cardinal of Hostia Protector of his Order. 
Having seriously studied a sermon he could not recite it. And yet he other wise delivered worthy matters. Mat. 10.  The time being come to ascend the pulpit, and being therein, he could by no means begin his sermon, though he exceedingly laboured to do it: which infinitely troubled him, and much amazed the assistants: wherefore he publicly acnowledged that he had seriously studied that sermon: but having incontinently recourse to prayer, & in few words recommending himself with all his heart unto God, utterly rejecting his former conceit, and entirely referring himself to his divine majesty; he began to preach with such fervour, that having in an instant set at liberty his holy tongue, he delivered matter so learned, sublime and so necessary, that he moved all the hearts of his audience to compassion: and then it appeared to each one that the words of God were undoubtedly true, where he saith: It is not you that speak but the spirit (of God) that speaketh in you. This holy Father thus obtaining the revelatious of the divine mysteries by mean of prayer, and correcting first whatsoever vices he found in himself, it is not to be admired that he moved the most obdurate hearts unto penance, reprehending vices with such vehemence. He preached with like fervour, his constancy being incredible, both to great and meaner people, rich and poor, many and few, and always with exceeding profit.   

What conditions S. Francis required in Preachers.  
THE LI. CHAPTER.  
BEing, according to the example of JESUS CHRIST a true evangelical Preacher, and teaching rather by works then words, he would in like sort that his disciples rather wanted learning then goodness: because, said he, the function and grace of preaching is far more grateful to God than any other human office, if it be especially practised with a care of perfect charity: adding with all that the poor and wretched preacher that despoiling himself of piety sought not the benefit of souls in his preachings, but only to please men for his particular interest, deserved to be lamented, so miserable was his state and condition. But more grievous was his case that by his lewd life, he scandalised and ruined more souls, than he gained by his doctrine. Hereupon he inferred that before such Preachers was to be preferred a simple Religious man, who by his pious example and imitable life, induceth each one to virtue. Which is insinuated by the words of S. Anne: 
1. Reg. 2. Notable applicatiow of a place of scripture.  Donec sterilis peperit. Till the barren bring forth many children: and she that had many become infirm: understanding the barren to be the simple Religious, whose function is not to preach and by his doctrine to bring forth any child unto God: but at the day of the universal judgement, it will appear that, by his life, his example, his prayers, and his tears which he hath presented unto his divine majesty, imploring him for the conversion of sinners, he shall have engendered many more in the Church of God, then divers that preach, because the just judge shall attribute them all unto him for his merits, and shall recompense him accordingly. And the mother, that is, the Preacher that in exterior appearance seemed to have many children shall appear infirm: because he shall prove to have no part in that, wherein he gloried as proceeding from himself and notfrom God. In respect whereof he would not that the Preachers should be distracted and transported by cares and asfaires of the world: but should remain retired and attentive to prayer, as being elected by his divine Majesty, for publishing his holy word unto sinners. Therefore, said he, the first thing that a Preacher ought to do, is in private prayer to feed himself with the spirit of God: then, being himself inflamed within, to communicate and impart unto them, thereby to inflame them without.  

How much S. Fr. honoured the office of preaching.  The Function of preaching was by him reputed reverend, & so consequently the Ministers thereof: Preachers, said he, are the life of the body of the holy church, they are the champions and bucklers of souls against the devil: they are the burning torches of the world. It cannot be esteemed how worthy they are of honour if they be such as they ought to be, and on the contrary, how ●●ch they deserve pity and compassion, if they sell their doctrine, ●●r recompense of a vain and transitory applause. For which respect this holy Father could not endure such that esteemed more of themselves for being eloquent and learned, then for being servants of the omnipotent God, and employed by his divine Majesty, in the most eminent degree that his Church affordeth: to those whom he knew to be such he said: Wherefore do ye glory of them that are converted to penance by your preachings as though yourselves did convert them, whereas my simple Religious do also the same? And therefore, the preachers that entirely applied themselves to preaching without any devotion he called evil disposers of his goods, and exceedingly extolled those that had respect and memory of themselves, after their preachings rotyring and applying themselves 
Ios. 8. 18. etc.  to the spirit of prayer, and to taste how sweet God is, after his example, who leaving his disciples, retired himself unto the mountains to pray.   

Of the fervent piety and charity which S. Francis had towards God and his saints.  
THE LII. CHAPTER.  
WHo can ever express the fervent piety, wherewith the glorious Father S. Francis, the dear friend of his Spouse JESUS CHRIST always burned in his heart: considering that by means of this his fervour he was most often rapt out of himself and so transformed in JESUS CHRIST, that it 
That one ought not to deny almose demanded for the love of God.  well appeared, that with the exterior quill, the strings of the instrument of his heart were touched within: Wherefore he affirmed that it was unwonted and over abondant prodigality, to offer so great a price as the love of God for an almose: and he termed them senseless, who were ignorant thereof, and who made more esteem of a base farthing then of such a purchase, for so much as they refused that slender price, which sufficed to buy heaven: besides that the love of him who hath so much loved us, ought justly to be prised and estoemed above althings. And to the end himself might be often stirred to this divine love, he considered althings as proceeding from the hand of God: and so by the consideration of creatures, he was with an admirable sweetness swallowed up in the contemplation of a most high and first cause and fountain of all essence and life, admiring in the beauty and composition of the second causes, the most eminent and prudent Creator: and pursued the same every where to his pleasure, which he found by a thousand new means & manners, framing a continual ladder of althings created, whereby he ascended to the comtemplation and fruition of this lord universally desired, and at every step of the said ladder, he tasted, as in a little brook, of that most delicious fountain of bounty, with an extreme pleasure, as if he had heard that celestial harmony and consonance of the diversity of virtues, and of their effects which God gave to his creatures, for which ●ounterchaunge he awakened and stirred them with the Prophet to praise 
Psa. 148.  their Creator, as in place hereafter shall appear.  
He continually carried his desired cross, as a pleasing little bundle of myrrh savouring in his heart: desiring with all his power, to be transformed into it, thereby to be inflamed with an excessive love, and to that end he had appointed lentes, in which he retired into hermitages to enjoy in silence his amorous JESUS CHRIST, who as gracious failed not to reciprocate his dearly beloved in giving him divine consolations.  

How devout unto the B. Sacrament.  He burned with devotion in the interior of his bowels towards the sacred sacrament, admiring that so charitable and excessive divine communication. And when he communicated, which was often, it was with such and so great devotion, that such as were present were amazed and enforced to devotion, seeing him so replenished with this celestial taste, wherewith being as it were drunken, he was with all ravished into mental ecstasy. And he was so zealous and reverent thereunto, that fearing to handle it unworthily, he ever refused to be Priest, yea being thereto vehemently solicited, and so farce forth as he could no longer resist. Wherefore he had recourse to his ordinary defence, which was prayer, wherein demanding Counsel of God, an Angel appeared unto him with a viol in his hand full of most pure and clear liquor, 
Why S. Francis would not be Priest.  who said: Behold Francis, he that will administer the most holy sacrament, aught to be as pure as this liquor: in respect of which words, he had never thence forward desire to be priest, esteeming it no small matter to be Deacon, sith so great a purity was required in priesthood. And therefore he commanded the Superiors and all other Religious, to be careful in the provinces where they resided, to advertise and exhort the people, Clerks and priests, to place the most sacred body of our Lord in a decent place with all reverence: and sent them the moulds and first forms or modeles of steel wherein to make the hosties. He was also careful to have the altars and churches very neat and curiously adorned, and in 
How devout he was to the Virgin Mary.  all his chapters made mention thereof. He loved and reverenced the glorious mother of our lord JESUS CHRIST, with such Charity as cannot be expressed, in consideration that she had made the most high lord God our Brother, clothing the divine majesty with our own flesh. Wherefore next after God, he reposed all his hope in this glorious virgin, and even from the original of the institution of his Religion, he made choice of her for his protectrice and advocatrice unto her Son: and for her honour 
To S. Michael and to S. Peter & S. Paul.  and glory, he fasted as we have formerly alleged. After that, beside and above all the other Angels whom he reverenced (for the special care they have of us) he was with an inseparable bond of love vinted unto the Archangel S. Michael, in regard of his office, presenting souls unto God, and in devotion unto him, he fasted forty days before his feast. In this holy fast it was, that he merited that notable favour of the stigmagtes: as hereafter in place convenient shallbe inserted. Finally he was generally inflamed in the memory of the glorious Saints affecting them with all his soul, as lively stones of the celestial edifice, shining and glittering with that immensive light, above all other resplendent with the charity of JESUS CHRIST, and among them he especially reverenced with a singular devotion the Princes of the Apostles, S. Peter and S. Paul: for he went often to Rome expressly to visit them, and not in vain sith he was reciprocally by them visited, protected and comforted in all occurances.   

Of the great charity of S. Francis, towards his neighbour, and how he freed his Brethren of temptations.  
THE LIII. CHAPTER.  
THe poor of JESUS CHRIST S. Francis, had but two pieces of money (so called he the body and the soul) which upon every occasion he offered for the love of JESUS CHRIST: the one by an ardent fervour, and the other by abstinence and discipline: sacrificing the flesh exteriorly in holocaust, and interiorly burning in the temple of his soul, the sweet incense of piety, elevating his spirit unto God by a most servant love, and extending it by his interior benignity, over all creatures that were associated unto him by nature and grace, and redeemed by the precious blood of our lord JESUS CHRIST. He had not been reputed the friend of JESUS CHRIST, if he had left desolate the souls, redeemed by such an inestimable price. Wherefore he affirmed that one ought to prefer the safety of souls before all things: sith that the only Son of God the Father, would be crucified on the cross for their salvation. Therefore when he prayed, he poured out an infinite quantity of tears. When he preached he extremely heated himself: and in this consideration it was that he so rigorously afflicted his body: for it was not to punish it for sins, which he had desisted to commit, 
Why S. Francis so much affiicted his body. 1. Cor. 13.  nor to preserve himself therefrom, by reason that the hand of God was with him. But it was to the end that by his example and merits, he might free and deliver the poor souls of JESUS CHRIST from that horrible and insatiable gulf of hell, using those words of S. Paul: If I speak with the tongues of men, and of Angels and have not charity, I give no good education to my neighbour, and very little do I profit others, and much less myself.  
Therefore he divided this his charity as an abondant Fountain into 
How much he honoured Priests & Preachers: & respected old men and those that were in authority in the world and especially the poor.  many and divers channels, whereby he dispersed it, loving and honouring each one in his degree and estate. He particularly honoured priests as the Ministers of God, which he performed with exceeding reverence, acknowledging them to be sanctified by divine authority, with power to celebrate his sacred mystery, and to absolve souls (his mystical body) from detestable sins. He would not see nor consider any imperfection in them, as people that always represented unto him JESUS CHRIST. He left by testament unto his disciples this notable respect which he had unto priests, and showed by example that every man ought to reverence them, as persons in whose authority next after God, consisteth the recovery of our salvation. He exceedingly honoured Preachers and divines, as they who administered unto us the spirit and life of the word of God. He also much respected old people, and gave due honour to men of power and authority in the world. But in especial manner did he ground his affection on the poor. He had peace and charity with all the world, and would that his Religious should endeavour the like, that none might be scandalised or troubled 
How much. He loved his disciples. 2. Cor. 11  by their occasion. He manifested unto them the cordial love wherewith he affected them, as his children in JESUS CHRIST, in that he did not converse with them, as their head, lord, or Superior, but as Father, brother, and servant, perticipating of all their necessities, afflictions and temptations: so that he might well say with the Apostle: Who (among you) is weak, and I am not weak? who is scandalised, and I am not burnt? and on the other side he congratulated extremely at the spiritual progress they made: he corroborated and comforted the feeble, and they that were tempted, as by these examples may appear.  
He was on a time entreated by one that was violently tempted, to pray unto God for him: to whom, comforting him he said: My child be not disquieted, for this aught to be unto thee an assured testimony that thou art pleasing and grateful unto God. None may esteem himself the servant of JESUS CHRIST, but in afflictions and temptations. There are many, though ignorant, that glory, not to have tasted any infirmity, and not to know what temptation is, whereas they might justly be grieved, and thereby understand their weak spirit and slender love towards God, and assuredly believe that they have much more to endure in the other world. For God doth here 
●. Cor. 11.  chastise the faithful, to free them from fear of correction otherwhere, giving them the merit of a more worthy crown, and doth never permit them to be tempted above their forces: but causeth his servants to make great benefit of these temptations. The said Religious was so comforted 
1. Cor. 10.  by these words, that albeit he disposed himself thenceforward to endure and support his temptations, yet he incontinently felt all the bitterness he had sustained, to turn into joy and alacrity.  
An other Religious being tempted with the spirit of blasphemy, far more insupportable than any other, fell at his feet with abundance of tears and such sobs, that he could not utter so much as one word. Whereupon the S. knowing the exceeding torment which this Religious endured, ●oued with pity and zeal of his soul, he said: I command 
S. Franc. common; death the devil.  you, ye devils, in the name of our lord JESUS CHRIST, that you presume not henceforward to tempt this Religious, and he was incontinently delivered, yea in the very instant. Here then appeared the deep compassion of the holy Father, and his power against wicked spirits.   

How he travailed towards Syria, there to receive Martyrdom.  
THE liv. CHAPTER.  

S. Franc. ordained two general chapters in the year.  THe year of grace, ' 1212. the order of S. Francis still flourishing in number and in fame of sanctity, he ordained that they should twice in the year assemble at our lady of Angels, at the feast of Pentecost, and of S. Michael th'archangel, to suck the milk of evangelical poverty from this their holy mother, and there to confer of matters necessary to their Order, and of accidents occurring: as also to unite themselves in fraternal love, animating each other in virtue of the spirit. There were the preachers deputed to their places, and other obediences ordained. The holy Father 
God would not that S. Franc. should suffer martyrdom which he so much sought & desired.  desiring to assist not only the faithful, but even Infidel Pagans, to sow the faith every where, and to offer himself in sacrifice to the fire of Martyrdom, a lively host unto God, and by his death after the example of JESUS CHRIST, to lay open unto erring fowls, the way of salvation, in the aforesaid year, which was the fourth of the institution of his order, being no longer able to suppress the flame of desire of martyrdom, he resolved to pass the sea to go preach unto the Infidels in Syria. He embarked himself to this purpose, but the vessel which carried him was encountered with a most cruel tempest, that forced it into Sclavonia where he remained divers days: his company refusing to proceed any farther.  
Wherefore perceiving himself frustrated of his holy desire, esteeming it to arrive by the providence and pleasure of his divine majesty: and understanding that there were certain mariners returning to Aucona, he besought them for the love of God to conduct him with his 
The shipmen would not admit. S. Francis by reason of his poverty.  companion back again into Italy. They perceiving him to be extremely poor and that no benifitt was to be gotten by him, they made excuse that they had slender provision. But the holy Father relying on the mercy of God, entered so secretly with his companion into the ship that they were not seen of the Patron. Being so hidden without the knowledge of any person to give them to eat, an Angel suddenly appeared to a man in the ship that had the fear of God, to whom he gave provision for his servant, saying. Take this food and dispose it providently for the relief of the two Religious, that are hidden here within, whom he showed unto him: and when they shall have need, be charitable unto them. Having said thus much he disappeared, and what he had given in charged, was performed. The mariners 
God provided food for S. Franc. and for other in the ship for his sake.  in mean while so long floated in storms and tempests, that they spent all their provision, so that there only remained in the ship that relief which God had sent unto the S. which appearing to be but little, did nevertheless in such sort augment, by the prayers of S. Francis, rendering good for evil, that it sufficed for all them that were in the vessel, till they arrived at their pretended port: which miracle being known unto the Patron, he repented to have refused to admit them, for the love of God, whose divine Majesty notwithstanding was pleased to show such a manifest miracle, to the end it might appear how much more his servants do by their merits, support and uphold the world, than they are supported by it.   

Of the Conversion of the glorious S. Clare and of the beginning of her Order.  
THE LV. CHAPTER.  
THe afforesaid year, 1212. the glorious S. being by the divine 
Abbridged out of the conversion of S. Clare.  Majesty recalled not without consideration of great consequence, from the voyage of Syria, he gave a beginning to the Order of the Damianes, the root and original whereof, was the glorious mother S. Clare, descended of a noble family of Assisium, who albeit by her parents educated and nourished deliciously, with intent to be afterward according to the manner of the world honourably married: the holy Ghost did notwithstanding worck the contrary, and intended to enrich her with celestial treasures. For which occasion even from her infancy, he had a very particular care of her, with purpose to espouse her unto our Lord JESUS CHRIST. And when he thought the time convenient, he permitted that, hearing admirable matters delivered of the holy Father S. Francis, she with a manly courage resolved to follow him in the strict way of evangelical perfection. Having then found opportunity, she presented herself alone to the said S. and having discovered her heart unto him, he instantly perceived the inspiration which she had from God, and in very few hours giving the farewell to her kindred, her substance, together with all the world, she procured him to cut of her hair, and to clothe her with his own habit, before the altar of our Lady of Angels. For more security, the holy Father S. Francis committed her to the monastery of S. Paul, where were Religious of the Order of S. Benett, whence by reason of extreme persecutions and violent proceedings off her kindred having at length taken her out, he placed her in the Church of S. Damian, where was the first monastery of S. Clare, and by reason of their number that there increased, they were called Damianes, as shall severally and very particularly appear in the eight book, in the life of B. and glorious Saint Clare.   

How the S. went to Moroccho to seek Martyrdom.  
THE LVI. CHAPTER.  
Saint Francis ever thirsting to be martyred for the faith of JESUS CHRIST, being pervented of his journey into Syria, in the year 1214. he attempted a voyage together with Brother Bernard & Brother Macie, towards Moroccho through Spain, supposing thence to find passage unto the Emperor of the Moors at Moroccho, called Miramoline, to preach unto him the faith of JESUS CHRIST. He enterprised this journey with such alacrity, that albeit he were very feeble and infirm; he notwithstanding did always so much out go his companions that he seemed to fly. But being arrived in Spain, his infirmities did so oppress him, that he could hardly travel unto S. james in Galicia, where prostrating himself before the altar of the said S. and praying with his accustomed fervour, God enjoined him to return into Italy, because many places were offered unto him wherein to accommodate his family, and that his return thither was very necessary, to confirm the green places of his erected vingneyard.  
In this journey S. Francis was at Guimaranes a city of Portugal, where it is said that he raised the daughter of the master of the house where he lodged: thence he visited the queen Vracca wife of king Alfonsus the second, who beheld him with great reverence and devotion▪ and was exceedingly comforted and edified by him. Proceeding afterward on his journey, he lighted on a river in the said province of S. james, between the cities of Nonis and Orgogno, which he knew no means how to pass by reason there was not any house in that part nor person to conduct him over. Not knowing then what to do he had recourse to prayer, and at the very instant whiles he was praying to God, there came a boy from the city of Nonis, who having pity of them, gave them encouragement saying, that having passed over his horses that were loaden with bread, he would unload them and returning, would conduct them over: which he performed, and having guided them to Orgogno, he lodged them in a house of his where he put his bread, wherein he gave them the best entertainment he could devise: for which the holy Father gave him many thanks at his departure, and said: God give you the payment which he hath promised to good people: and so departed.  
That very year (which is worthy admiration) this young man returning from Rome having visited the Apostles S. Peter and S. Paul he demanded of God as a special grace that he would please to take him out of this world before he lost the merit of so many holy indulgences which he had gotten. His prayer was not frustrate, for by the merits of the blessed Father S. Francis, as by the consequence is apparent, God heard him from heaven, and so he died in the very pilgrimage. His Father by letters from friends being advertised of his death, after much lamentation, procured the office of piety to be performed for his soul, at the end of which office, there appeared in the 
Seventy Friar Minors were miraculously transported from Italy into Spain at the service of a benefactor of S. Francis.  said city of Nonis, about seventy Friar Minors, though those people never supposed so many to be in all the world, and they were all present at the church in procession, singing with such melody and with so pious a sweetness, that they drew tears of devotion from all the audience. After they had sung mass, the parents of the deceased invited them to eat with them, which they did, and then departed, and a great multitude of those people conducted them very far: the table was afterward found furnished with meat, as if they had not eaten. This miracle being perceived, many ran after them to see if they could recover them, and know the place of their residence, but they could never see nor hear of them. It was then judged, that this was the recompense of the courtesy which the deceased had done to S. Francis and his companions, when he entertained them at Orgogno: and thence, forward those people were ever exceeding devot unto the Freer Minors.  
In the same journey between Barcelone and Ghirone, near unto S. Celony, one of the companions of S. Francis being very hungry entered into a vineyard which he happily found there and did eat of the grapes. The keeper of the vines having perceived it, took from him his cloak (which he very patiently permitted him to take) and would not restore it whatsoever instance S. Francis used: but carried it to his master, 
A little after 22. Freer Minors came also from Italy into Spain at the obsequies of their benefactor.  of whom the said S. so graciously demanded it, that he did not only restore it, but withal invited him to eat with him, where he in such sort comported himself, that this good man entirely edified by the words of the S. and by his doctrine, offered himself to be a perpetual host unto all the Freer Minors that thenceforward should pass that way. To whom the S. reciprocally replied: I accept thee for a Freer of our Order: and so proceeding in continual performance of that charity when they passed that way, he died many years after: and as his kindred procured his obsequies to be performed, where were present many priests, some did deridingly begin to murmur, saying that the Freer Minors did not appear at the death of one of their so affectionate Brethren, of who they had received so many courtesies: and upon the delivery of these words there came two and twenty Religious, singing the Psalms of David with an exceeding melodious harmony, who having finished the office in the Church, did all disappear. The kindred of the deceased prepared for them to eat: but they rested content with only giving thanks to God with the rest of the people, for the recompense he affordeth those that entertain his servants, even after their death. It was then ordained in that city, that the Freer Minors should thenceforward there be lodged and entertained with all things necessary at the charged of the common purse. S. Francis passing afterward through the kingdom of France, preaching in a hospital at Montpelier, he prophetically foretold that in that city should shortly after be erected a monastery of Freer 
S. Franc. foretold future things.  Minors, which was accordingly verified soon after, in that a Covent was there built which was very worthily maintained, till the fury of the calvinian heresy did utterly ruinate the same.   

Of the first meeting of S. Francis and S. Dominick.  
THE LVII. CHAPTER.  
THe year of grace 1215. when the first general Council was held at Lateran, during the reign of Pope Innocentius the third, the holy Father S. Dominick was at Rome with the Bishop of Tolous called Falcon, to procure the Pope's confirmation of the Order of Preachers which he then intended to institute and estabish: whereof the Pope being by divine revelation advertised, and informed of the great fruit that this Order should produce universally to the holy Church, at his first view of S. Dominick, without farther notice of him, incontinently commanded him to return unto Tolouse, and to confer with his Religious touching the penning of a rule that might be approved by the Church, under which his Religion might be confirmed. S. Dominick then returning to Tolouse, and having with his Religious implored the divine assistance, they made election of the rule of S. Augustine, with the name and title of Preachers. The year following being 1216. (Honorius the third succeeding Pope Innocent the third) returning to Rome, he demanded of the Pope that then succeeded, the said confirmation with the Bull and apostolical authority, in virtue whereof to make profession, and with all 
A vision of S. Dominick.  to add other constitutions that seemed necessary. All which having obtained, the night ensuying he saw in prayer our Lord JESUS CHRIST at the right hand of God against sinners in an hideous and terrible manner: brandishing three lances in the air against the world: the first to suppress the haughtiness of the proud: the second to disgorge the over-stuffed entrails of the avaricious: and the third to massacre the carnal. There was none that could resist this wrath, but the virgin Mary his most sacred mother, whom he saw most affectionately to embrace the feet of her son, beseeching him to pardon those whom he had redeemed with his precious blood, and with the mixture of his infinite mercy to delay that his rigorous justice. Then he heard our Lord thus answer her: See you not mother how many injuries they do me? how is it possible that my holy justice permit so many enormities to be unpunished? His most gracious mother thus replied: Thou knowest my dear Son, what is the way to convert sinners unto thee: but behold here a faithful servant of thine, whom thou mayst presently send into the world to preach thy word to men: that being converted unto thee their Saviour they perish not, and behold there also an other of thy servants ready to assist him. Presenting unto him S. Dominick and S. Francis, with whom he saw God to be satisfied. Now S. Dominick awaking very well retained the marks whereby he might know this his companion, whom he never knew before. But the day following, by divine providence he met S. Francis, who was then in the Church of saint Peter at Rome, whom he incontinently knew by the marks which he had observed in the said vision. Then he ran and very affectionately embraced him and said: we shallbe companions and shall labour together in our holy purpose, and neither any man nor wicked spirit, shall have power to prevail against us. At length he recounted unro him the said vision. And after long discourse together, they remained united in God with one heart, will, and spirit. They commanded the like unto their brethren: This vision was imparted unto the Religious of saint Dominick by saint Francis his means, to whom only the said saint had recounted the same.   

How these two SS. had sight of each other an other time at Rome, and how they rejected the benefices that were presented to them and to their Religious  
THE XLVIII. CHAPTER.  
THese two eminent lights sent of God to illuminate the world, did an other time meet together at Rome in Cardinal Hosties' house, who for the great zeal he carried to the Church of God, and for the devotion wherewith he respected them both, said unto them: In the primitive Church the Prelates were poor, and lived without any vanity, governing the flock of Christ with love and humility, not by desire of terrestrial and temporal things: therefore in mine opinion the holy church would return to her primitive estate, if of your Religious we should make Bishops and Prelates, because by their doctrine, good example of life, and by contempt of the world, they would represent to the whole world the Prelates of the primitive church; or at least they would be far better than we, who live ordinarily in vanities, because they are instructed and educated in humility and poverty, and therefore touching this point I shall be glad to know your opinion. The Cardinal being silent, there arose a pious contention between the two holy Fathers which of them should first answer. at length S. Francis superior of humility, left the superiority 
Why S. Dominick and S. Franc. would not their Religious should have bevefices.  of obedience unto S. Dominick, whereby he answered the Cardinal in these words: The Dominican Preachers are in a sufficient good and high estate, if they can conceive it, and therefore for as much as shall lie in my power, I will never consent that they ascend to higher dignity. And then silent S. Francis arose, and with great vehemency thus spoke: My Religious are called Minors, only in respect that they never presume to be made great in this world, and much less to be Prelates: so that their title showeth them their true vocation, which is to remain always in their meanness, and to tread the steps of humility of JESUS CHRIST, that they may merit to be exalted in the other world among the blessed. Therefore if you will that they fructify in the Church of God, keep them low, as they are, yea if they would aspire to prelacy, never consent thereunto. Here was the S. silent also. The Cardinal remaining exceeding well satisfied 
S. Dominick barc out of devotion a girdle of S. Fr.  with these two answers, dismissed the S. who going together, S. Dominick most instantly requested of S. Francis the cord wherewith he was girded, who after he had of humility much denied him, was at last content to be overcome by charity, and ungirding himself gave it unto him: S. Dominick out of great devotion girded himself therewith under his habit: and afterward they departed each from other. S. Dominick used these speeches generally to all men: I speak it in verity, all other Religious aught to admire and imitate the life of this man, so great is his perfection, and so true the way which he hath undertaken to follow JESUS CHRIST.   

How S. Francis proceeded in sending his Religious over all Christendom, and divided unto them the provinces.  
THE LIX. CHAPTER.  
IN the year of grace, 1217. the general chapter being held at Assisium, by reason of the great multitude of Religious that were there present, the Provinces were assigned, as well on this side, as beyond the Mountains throughout all Christendom. Then were elected Provincials, with companions and persons deputed to their obedience: and because then there were not a few heretics in Spain, he sent thither his Religious: and among other Brother Zacharie and Brother Walter traveled even to Portugal, who as an unwonted spectacle were very ill entreated, as well in regard of the novelty or rareness of their habit, as for the diversity of their language: and suspecting them to be heretics, they were not permitted to rest in any place: wherefore they addressed themselves to the said Queen Vracha, by whose favourable protection they were received at Coymbra, Guymarances, Alanquer, and Lisbon, as hereafter with the rest of their life shallbe declared in the sixth book. The others were much worse entreated, no man yielding to receive them not knowing whence they were, and therefore they were every where driven away, especially because they brought not authentical letters from the Pope, that might give testimony of 
The Freer Minors were not permitted to preach but were expelled for having no bull from the Pope.  their condition. Wherefore they were constrained to return unto S. Francis, who incontinently advertised the Cardinal Hostie thereof, then made protector of the Order, after the death of the Cardinal of Sebastian, who was their first protector, but not according to the form of their Order as this was, who offered himself to S. Francis for such, and for a Brother of the Order: whom also the S. himself required of the Pope to be their Protector.  
The holy Father being then by the said Cardinal of Hostie presented unto his holiness and to the college of Cardinals, he delivered unto them a notable oration of the praise of Euangalicall perfection, whereof himself and his Religious were Professors, with such and so great fervor, that he put all the College into exceeding admiration and devotion towards his Religion: who thereupon promised him all favour. He esteemed himself happy, who after the Consistory was ended, could have a Freer Minor in his company. And the Pope caused letters patents to be made him, whereof the tenor was such: Honorius bishop, and servant of the servants of God, to our well-beloved, and as our Brethren, Archbishops and Bishops, 
The brief of Pope Honorious in approbation of the Freer Minors, and to permit them to preach.  our well-beloved son, Brother Francis of Assisium, and his companions of the Order of Minors, having, after they had contemned and abandonned the vanities of this world, chosen the way and life of perfection, with just reason approved of this holy Church, and sowing the word of God, in imitation and example of the Apostles, through diverse Provinces: We pray and command you in virtue of holy obedience, by these presents our Apostolical letters, that when any of them shall repair unto you, with these said presents, you receive them as Catholics, and true believers: and that, for the reverence of God, whose true servants they are, and ours also, you show them favour and courtesy. Given at. Etc. The said letters were signed by the Protector and other Cardinals, to the glory of God, and the benefit of souls.   

Of two other Apostolical Brevies, granted by the same Pope, transferred unto this place, as proper unto it out of the tenth book of these chronicles and 31. chapter.  
THE LX. CHAPTER.  
IN the fourth year of his Popedom, the same Pope sent 
The Brief of the said Pope to the Prelates of France  forth an other of this tenor: Honorius servant of the servants of God, to our well-beloved, Archishops, Bishopdes, Abbots, Priors, and other Prelates of the Church, who are with in the Realm of France, health and Apostolical benediction. Having formerly written unto you in the behalf of our welbelourd children the Freer Minors, praying you to have them in recommandation: as we are given to understand, some of you being yet scrupulous of this Order, permit not them to seiourne in their bishoprics, though in deed there is in them nothing deserving suspicion, as we have been very precisely informed and assured, and therefore our letters ought to suffice to dispossesle them of all sinister opinion, that they might formerly conceive of them. We therefore certify and give testimony to each one, that we hold the Order of Freer Minors for approved, and know the Brethren of the said Order to be Religious Catholics, devout and of pious conversation: and therefore we admonish, and by these presents oblige you, to admit the said Freer Minors into your bishoprics, and to hold them highly recommendable, for reverence of God, and of us, Given at Viterbium, the eight and twentieth of May, the fourth year of our Popedom.  
In the very same year his Holiness wrote other letters of the same tenor, in favour of the said Religion, which are recorded to be extent in the Covent of Paris.   

How S. Francis would come into France. and what befell him in the way.  
THE LI. CHAPTER.  
Saint Francis in an other of the foresaid Chapters, wherein the Freer Minors were distributed over Christendom, addressed himself to all the Religious and said: My beloved Brethren, I acknowledge myself obliged to give edification to all the Brethren: therefore my children being sent into divers Provinces, to endure hunger, thirst; labour, and other necessities, it seemeth reasonable that myself do likewise travail into some far country, to the end that others the more voluntarily support their afflictions, when they shall see me undertake the like: and therefore (his manner being never to send forth any Religious, but first to pray unto God that he would afford some fruit to be reaped thereby) having with all his Brethren made prayer for himself, he arose, 
Greant devotion to the B. Sacrament in France.  and said: In the name of our Lord JESUS CHRIST, of his most sacred mother, and of all the SS. of God, I make choice of the province of France, wherein there are many Catholic people, and subject to the holy Roman Church, and because they be exceeding devout unto the most blessed Sacrament, I believe I shall receive much consolation in conversing with them: having said thus much, and chosen two companions, he took his leave of his Religious, and enterprised his journey.  
Being arrived at the city of Arezzo, and not permitted to enter there, because it was night, he lodged at an hospital in the suburbs, where he understood that the miserable citizens of that place being divided into two factions, did cruelly murder one an other. And the more to confirm the matter, as he was at his prayers about midnight, he heard such a noise of men and armour, that they seemed to be to armies ready to assault each other: whereby he perceived manifestly, the work of the devil that maintained them in war. Wherefore moved with compassion, he spent the rest of that night 
S. Franc. pacifieth a great sedition by certain words which he caused one of his Religious to utter.  in prayer with much fervour and abundance of tears: then he called brother Silvester, a Priest, and man of worthy faith and purity, to whom he said: Go you to the gate of this miserable city, and cry with a loud voice, the name of our Lord JESUS CHRIST be praised and blessed. Ye devils that keep these people in war and sedition: I command you on the part of almighty God, and in the virtue of holy obedience, to depart all out of this city: which Brother Silvester having done, the devils incontinently fled; and so without any other prediction, or any other mean, the said citizens were reunited and appeased. S. Francis being desirous to prosecute his journey, would not then stay in that city, but preaching unto them afterward at his return, he sharply reprehended them for their hatreds that had so furiously and inhumanelie enraged them against each other, and gave them to understand the great grace which God had given them, by mean of the said words which were uttered by Brother Silvester, that was a holy man (not to speak of himself) delivering them from the devils, that maintained them in so cruel a war. By these considerations the S. exceedingly confirmed them in the peace already concluded, and beside induced them to do penance for their sins.   

How the S. by commandment of the Cardinal Protector of his Order, was intercepted of his journey.  
THE LXII. CHAPTER.  
BEing at Florence he there found the protector of his order, who was legate of his holiness in that place. The holy Father going to visit him recounted unto him the cause of his journey, that he was traveling into France, there to plant his Order, & to gain souls, wherein he meant to employ some time: which the Cardinal understanding, was exceedingly disquieted, & endeavoured to persuade him by pregnant reasons to change his resolution, considering that he might do greater services to God in Italy, and should benifitt more to support and maintain his Religion, where it was already known, then otherwhere. The S. answered that the cause that most moved him to go thither was, that he thought it not reasonnable, that having sent his Religious into divers foreign Country's, to endure many inconveniences, he should rest in repose, whiles they suffered and endured. The Cardinal replied: Wherefore have you sent your Religious so far, to undergo so many afflictions? The holy Father answered him: Think you, my Lord, that God hath instituted this Religion for the good only of the Italian souls? You must know that he hath chosen the Freer Minors, to go over all the world, yea not only for the behoove of faithful Christians, but even of Infidels. And they shall go, and shall there be received, and shall fructify, gaining many souls to God: who will provide them all their necessities, when men shall fail them. The Cardinal admiring the good and pious resolution of the S. confessed to believe that it would arrive as he had designed, nevertheless would he never permit him to go into France. Wherefore S. Francis not minding any further to contradict him, desisted his journey to content him, and sent thither in his place Brother Pacificus and his other companions, and himself having seiourned some time with the said Protector, returned to our Lady of Angels.   

Of the great general chapter, called the chapter of Mats.  
THE LXIII. CHAPTER  
AS well in regard that the Freer Minors did not yet throughly appear over all foreign Provinces, as for other necessary respects, the years 1219. they all assembled by a great general 
In this chapter held a little after the institution of the order, were five thousand Freer Minors.  chapter at our Lady of Angels, where there met, according to S. Bonaventure, about five thousand, which would seem somewhat difficult to believe (if such a S. did not testify it) that this holy Order was so multiplied in so short a space. Whiles this chapter was held, Pope Honorius was withal his Court at Perusia, and the aforesaid Protector of this order went to Assisium, whence he visited them every day. He celebrated mass and preached unto them, conceiving exceeding joy to see fifty or an hundred of his soldiers of JESUS CHRIST walking in open field united together, some employed in pious discources of God, others in divine offices, others in some other works of charity, and others separated in contemplation: and all this was performed with such and so exact a silence, that there was not heard any noise at all. So the said Cardinal, as also all the Lords of the Pope's Court filled with extreme devotion, did both admire and exceedingly rejoice interiorly, yea as much as was possible, seeing those words of jacob to be verified in so gteat a multitude of the servants of God. These are the Camps of God, and his dwelling is here: 
Gen. 32.  considering that their lodgings were in the wild fields, made of rushes and mats by them of Assisium, and contrived as a dormitory: therefore was this chapter called the chapter of Mats or rushes. Their beds were, either the bare ground, or a little chaff, the bolster a stone or block of wood, each one was so edified with this company, that many Cardinals, Bishops, great Lords, and Gentlemen came from far of devotion to see this holy and humble congregation: so that it well appeared that the like had never been seen in the world. Many also came only to see and honour the glorious head S. Francis, who in so short a time, had selected out of the world so many and so worthy members, and (as a sage Pastor) had guided such a numerable and precious flock, in the meadoes and spiritual pastures of JESUS CHRIST.  
Now all the Religious being arrived, the said S. caused them to assemble together, then arose he as their Captain, entirely inflamed of the holy ghost, and gave them the delicious and forcible food of the word of God, and with a devout and loud voice, he made them a sermon, whereof the theme was such: My beloved Brethren, we have 
The ordinary sermon of S. Fr. unto his brethren.  promised great matters: but much greater ate promised us, let us observe those, and aspire after these. The pleasure of sin is short: but the pain thereof perpetual. Virtue is painful: but the glory is infinite. Many are called▪ but few are chosen, and in fine all shallbe rewarded. Upon which words he so subtly discoursed that every one was amazed thereat. Afterward he exhorted them all to obedience unto the holy Church, and to the exercise of prayer, a most efficacious mean to purchase the love of God, charity, edification of their neighbour, to patience, and labours, to neatness and purity of life, to have peace with God, amity with men, humility and sweetness with all. He likewise exhorted them to solitude, to watchings, to resist the temptations of the devil, and withal seriously recommended unto them the fervent zeal of evangelical poverty, contempt of the world and of themselves: briefly to apply all their cogitation of soul and body on the most high Creator, Redeemer and true Pastor of souls our Lord JESUS CHRIST. And to teach 
S. Franc. would not that any of his should take care for their nourishment. Psal. 54.  them all the aforesaid, rather by effect then by word, he commanded under virtue of obedience, that none should take care to provide what to eat or drink or any other thing necessary to their entertainment: But that they should only apply themselves to the praise of God and to prayer, with these words of the Psalmist, which he often iterated: Cast thy cogitation in God, and he will relieve thee. All obeyed him without having care of any thing, and so, void of all other temporal care, they entirely employed themselves in prayer and praise of God.   

How the holy Father S. Dominick was present at this great chapter. And of the resolution he made that his Religious should not thenceforward possess any thing of proper, for the great miracle he saw there: and of the great number of Novices that were received at the said chapter.  
THE LXIV. CHAPTER.  
THe holy Father S. Dominick was present at this great chapter with seven of his Religious, and having understood the rigorous commandment of the holy Father S. Francis, he was utterly amazed: fearing perhaps, in regard of his great love unto him, that some scandal might happen, having there so great a multitude, and no order taken for their relief. But our Lord JESUS CHRIST did quickly manifest what care he had of his servants, (who as birds did fly in spirit, and conversed continually in heaven) to feed them on earth: for he touched the hearts of the people of Perusia, Spoletum, Follingnium, Assisium, and other neighbour places, yea of all the valley of Spoletum, who by divine inspiration, came all with unspeakable 
S. Dominick confesseth his fault before S. F. in that he had sinisterly judged of the said prohibition which he had given to his Religious.  speed as by a striving emulation, with horses, mules, asses and chariots, all loaden with bread, wine, oil, cheese, flesh, foul, eggs, butter, and other things necessary for relief: others loaden with earthen vessels, as pots, cups, jugs, and other vessels for their use, also with linen and other commodities, even with cloth, to cover them, finally they were most abondantlie supplied of whatsoever they needed: he esteemed himself happy, that could best and most devoutly serve them: there might one see kinghtes and other noble men to put off, and spread one the ground their own cloaks, to honour these poor of JESUS CHRIST. In like sort were seen many Prelates and devout gentlemen to serve them with like reverence, as they could have done the Apostles.  
This the blessed Father S. Dominick having seen, he assuredly known that the holy Ghost really dwelled in the servant of God S. Francis: Wherefore sharply reprehending himself for the rash judgement he had conceived, he fell one his knees before him, confessed his fault and publicly accused himself thereof: protesting that 
S. D. vowet● poverty, & giveth his male diction to all his Religious present & to come that shall infringe the same.  then he undoubtedly knew, that God had a particular care of his servants: whereof he had not till then had the like experience. Therefore (said he) I promise also to observe evangelical poverty, and henceforth on the part of God I give my malediction to all the Religious of my Order, that from this time shall possess any thing in propriety, be it in common or particular. And therefore albeit they might before have rents and possessious, as indeed they had, which they enjoyed according to the grant made them by Pope Honorius the third, in the year of grace 1216. the first year of his Popedom, yet the year 1220. which was the year after this great chapter, S. Dominick also holding a general chapter where there were present two hundred and twenty of his Religious, they did together reform their constitutions, and renounced the said possessions which they then enjoyed, and such as they 
There were 220 jacobins present at a general chapter held by S. Dom.  might thenceforward enjoy. By which obligation, though the Order of Preachers, may, by just dispensation, in respect of the great fruit they produce in the Church, with their doctrine, have revenowes for their Colleges, and studies: yet the other monasteries, according to the commandment and malediction of their Father S. Dominick, do strictly observe evangelical poverty.  
The Cardinal of Hostia brought to this chapter a great multitude of Lords, to see the manner of lodging of these Religious, who seeing them to sit, eat, and sleep one the bare ground, or one a little chaff or hay, without respecting other delicacy, and that for pillow they had a stone or block of wood, as we have said: they beat their breasts, and weeping said: If these holy men eat and sleep one the earth, what shall become of us wretched sinners, that loaden 
In this chapter of S. Fr. were received more than 500 novices.  with sin live in such superfluity without doing penance? Thus many being well edified by this holy troop, endeavoured to change their life and manners into virtuous conversation. Their behaviour was such, and the edification of his Holiness Court, of the Cardinals, and other great persons, as also of all the neighbour people, that there were more than five hundred Novices received in that only Chapter   

Of the great maceration and austerityes which were discovered in 〈◊〉 chapter to be exercised by the Religious of S. Francis, who made mute the superiors of his Order, that would change the rule, and of the terrible chapter that the devils then held against the Freer Minors.  
THE LXV. CHAPTER.  

Five bundred nails & hoops of iron were by obedience brought to S. Fr. which the Religious used instead of hair.  THe holy Father S. Francis having been informed, that in this chapter were many Religious, who to mortify their flesh, besides their other abstinences, fasts and disciplines, did wear instead of hair, a shirt of maille, and certain gross hoops of iron about their loins, which procured them divers sicknesses, and even that some died therewith: the pitiful Father commanded, by virtue of obedience that there should be brought him all the said mailles and hoops: and in an instant were brought him five hundred of the one & the other sort: wherefore he presently there upon made a constitution, that none should presume thenceforward to wear any sort of iron on their flesh.  
There were in this Chapter certain learned superiors, who practised with their Protector some mean to temperate the rigour of that their so extreme poverty and living, and to moderate it according to some other ancient rule: that shunning extremities, they might choose one more supportable. Which being by the said Cardinal, who 
Monopoly of certain superiors and learned Freer Minors to moderate the rule of their Order.  also would have him condescend thereunto, related unto the holy Father S. Francis, he took him by the hand and led him to the chapter where those said superiors were yet assembled, to whom addressing his speech, he said: My beloved Brethren, our most merciful Lord God hath called me unto him by this way of simplicity, poverty, humility, and of this great asperity of life, and not only myself, but all those that will follow me: therefore let none of you think ever to make me espouse an other rule, be it of S. Augustin, S. Bernard, or any other, for my God hath showed me this, hath called us unto it, and will that we be reputed insensible in this world, because he will guide us to heaven by an other path than this of the human reasons of your sottish prudence and ignorance, wherewith you are confounded, yea I am so much assured from his divine majesty, that he will chastise you by his executioners, the devils, and then will remit you into your former estate, whence you are now fallen, though it beagainst your will, if first you do it not of yourselves. This said he left them with this worthy, conclusion. The Cardinal having heard so resolute and terrible an answer, utterly amazed at the great zeal of God which he demonstrated, durst not reply so much as one word, and the said superiors with such an exceeding terror and fear of worse success, remained mute.  
A little after the said chapter, it was revealed unto the S. that whiles it was held, many thousands of devils being assembled at the hospital between our Lady of Angels, and Assisium, held an other, where were 
The devils hold a chapter to ruinate the order of S. Fr.  present eighteen thousand, conferring of some means whereby to hinder the holy progress of the said Order of the Freer Minors, where after many of the devils had delivered their opinion herein, at length one more subtle than the rest, thus proposed: This Francis and his Religious shun the world, & do sequester themselves with so much fervour, and for the present love God with such force, employing themselves in continual prayer & maceration of their flesh, that whatsoever we shall now endeavour against them, will little or nothing prevail: therefore mine opinion is, that we think not as yet of it, but expect the death of the said Francis, the head of this Order, and the multiplication of the Religious: for than we will procure into it young men, without zeal of Religion and salvation, venerable old men, and delicate gentlemen, learned arrogants, and men of feeble complexion, such as shallbe received to support the honour of the Order, and to augment their number, and then by their means, we will draw them all to the love of the world and of themselves, to a great desire of knowledge, and to blind ambition of honour, and we will so allure them to our fantasy, as we may dispose of them at our pleasure. The other devils approving this opinion, departed full of hope of a future revenge, which would to God had not in part so arrived.   

How the Freer Minors were sent, with authentical letters, into divers Christian and Pagan Provinces: and how God miraculously relieved them.  
THE LXVI. CHAPTER.  
IN the expedition of the foresaid great general Chapter, all the Christian 
S. Franc. sendeth his brethren to preach unto infidels.  and Pagan Provinces were deputed to certain Fathers, who were sent thither, with their companions, carrying the letters patents of the Pope, in favour whereof they were very joyfully received, and courteously entertained of the Prelates and people; among others, six were sent unto the city of Morocco, among the Moors, of whom one remained sick in Spain, and the other five that went thither were gloriously martyred, as in the fourth book shallbe declared.  
Many also were sent unto Tunes, there to preach against the false sect of Mahomet, with Brother Giles the third disciple of S. Francis, who being there arrived, were, by the merchants with whom they came, put again into the ships against their wills, for fear they might incur some damage by their occasion, and so were sent again into Italy: there were also sent into divers other places: for many religious entreated it of the S. for the desire they had of Martyrdom, wherefore to give them comfort, he permitted them to go: they did much fructify in divers places, as in their lives shall appear, because having reposed all their confidence in God, he wrought many miracles by them, and miraculously relieved them in their necessities, as in the accidents following, here placed for example doth appear.  

How God sustained the traveling Freer Minors in their necessities.  Many of the said Religious being in very vast mountains, were exceedingly afflicted with thirst, by reason of the extreme heat that then was: so that it could not be more violent; when they came to any fountain (where having had the benediction of their superior, they dranck their fill of that water, which they well knew to be more divine than terrestrial) considering that they found themselves thereby so corroborated and revived that in virtue thereof, they coutagiously performed the rest of their journey, they yielded thanks to God for the same.  
Two others travailling according to the Apostolical manner (without wallet) and having spent almost, a whole day in travail, without getting any bread, were so enffeebled with hunger, that their extremety seemed at the full, yet did it prove more, when coming into a Church, and demanding a little bread for the love of God, of the priest thereof, the honest man answered that he had it not: wherefore the poor Religious passing on in a kind of despair, met on the way a young man, who having saluted them, began to question with them in this manner: whither go you so sorrowful and heavy that you appear to be overchardged therewith? they answered, that finding none that would give them bread, they walked whither their hunger did lead them, whereof they feared to die, this young man presently replied: go to sit down and eat, here are two loaves. Whiles they were eating, he began to discover who he was, saying unto them: O men of little faith, why distrust you the providence of God? why remember you not those words 
Psal. 54.  of David so often cited by your holy Father: put your hope in God, and he will assist you, he that faileth not the very beasts. Know that it hath pleased God, to chastise, and afflict you with hunger, for your weakness of faith: and therefore learn how you ought to behave yourselves hereafter: which said, he vanished, and the Religious, thus humbled, demanded pardon of God, to whom they promised amendment.   

How a man that built a Covent for the Freer Minos had his money increased: this is the thirteenth chapter of the sixth book, put in this place where it ought to be.  
THE LXVII. CHAPTER.  
But what happened unto two Religious that were sent into Arragon is very admirable: being received in Lerida, by an honourable gentleman called Raymod de Barriaco, very devout unto the Order of S. Francis, they persuaded him to build them an oratory without the town; assuring him that by such disbursement his money would not diminish: whereto giving credit, he so seriously set labourers on work, that in short time the building was very forward. Now sending his servant one day unto his cabinett to take thence some money to pay the labourers, he returned, answering him that there was no more. He not believing it, sent him the second time; but he affirmed that doubtleslie there was none; wherewith the gentleman considering the great expenses he had made, and the failing of the foresaid promise, being exceedingly disquieted: went impatiently to the said two Religious, and reproached them: whereto they humbly answered, that he should not not be afflicted: but should go himself, and curiously search, and should without doubt find the promise of God not to be frustrate. Which the gentleman hearing, being somewhat recomforted and encouraged, believed the words of the Religious. Going then himself; he found all his money, as if he had not disbursed a penny: and beside he found a notable somme in a corner. Wherefore replenished with joy at the knowledge of such a miracle of God, he went to the said Religious, at whose feet falling prostrate, he demanded pardon for the little faith he had: and then with exceeding fervour proceeded in the building.   

How S. Francis went into Egypt to preach the Faith of jesus Christ unto the the Sultan.  
THE LXVIII. CHAPTER.  
THe year of grace 1219. after the said holy Father had sent his brethren into divers places, as we have said, he determi-to go preach the faith unto the great Sultan of Babylon in Egypt, and with such fervour, that the Christians than went with exceeding devotion, to see if he and his Religious could fight a spiritual combat, and by the grace of God, wrest those prisoners out of the hands of the devil. But as a great number of his Religious followed him to go in his company, arriving at Ancona, where they were to embark themselves, he said unto them: My beloved Brethren, I would willingly content you all. I know that you vehemently desire to accompany me, in regard of your greedy thirst of Martyrdom. But you may well perceive that it is impossible, because the vessel is not capable to carry us all: It is therefore expedient that you refer your selves to the will of God, whereby such of you as shallbe elected, shall presently 
How S. Francis knew the will of God for carrying with him those that accompanied him going to the Mores  go with me, and the others shall remain in peace. And therefore that none be discontent, you see there a little child very simple (which saying, he pointed at him, being before him) who knoweth us not, if you think it good, as I do, he shall make choice of you. They all incontinently consented thereunto: the holy Father therefore called the child, to whom in their presence, he said: Tell me, my child, is it the will of God that all these Religious go with me into Egypt? The child answered, no. Which of them then (replied S. Francis) This, this, this, (said the child) and so by one and one he pointed out eleven, and no more: which the others perceiving they stopped their journey, and the holy Father with the said eleven Religious embarked themselves.  
At length after a long navigation they arrived in Egypt, where the Christian army then besieged the city of Damiett which the Sultan possessed, whose army was also in the field, every day skirmishing with ours: so that there was no mean to pass the army of the Pagans, without imminent danger of death, in regard that the Sultan had proclaimed an edict through his camp, that every More that could bring in the head of a Christian, should be rewarded with a ducat. But the servant of God S. Francis, who went thither for no other end but to die a martyr, having made his prayer, and being spiritually comforted in God, went with all his companions to the army of the Moors, continually 
Psal. 22.  singing this verse of the Prophett: Although I shall walk in the midst of the shadow of death, I will not fear evils: because thou art with me. burr being discovered by the Moors, divers of them issued out of the camp and assaulted S. Francis and his companions, as hungry wolves the simple sheep, who yielded themselves captives without any resistance, affirming only that they had matters of importance to impart unto the Sultan.   

How the holy Father S. Francis preached unto the Sultan  
THE LXIX. CHAPTER.  
THus then was S. Francis and his companions led fast bound unto the Sultan, who incontinently demanded who they were, who had sent them into his army, and what was the end 
A most vehement and persuasive speech & exhortation of S. Francis unto the Sultan.  of their coming. The holy Father, as one that found himself in that place which he had a long time exceedingly desired, with a marvelous fervour of spirit thus answered him: Know Emperor Sultan, that our coming hither hath not been enjoined us by any earthly man or Prince, but by the will and ordinance of that almighty king of kings, and lord of lords (the eternal God) who hath sent us unto thee, that art not only his creature as we all are, but art also his Minister, and possessest his place in thine Empire: and therefore his most gracious goodness seeing that thou with all thy people, walkest out of the true way of the knowledge of him, thine only, true, and sovereign God: and though thou deceivest thyself putting thine affection in creatures, without acknowledging their Creator and Redeemer: though thou dost far stray from the way of natural reason, whereby thou mightest attain the knowledge of thy faults, of the honour thou owest unto his divine Majesty, and of his law, yet he, having a feeling compassion of thee, hath sent us hither to teach thee the true way, and the only mean of thy salvation, which consisteth alone in the faith and obediece of JESUS CHRIST, the true Son of God and true man, who came into the world to redeem us from the hands of the devil, and to give eternal glory to all them that have been, are, and shallbe sincere in holy Faith: and on the contrary, eternal torment and damnation to the disobedient, and such as err from the said most holy Faith: and to this end would he, by his immensive charity assuming our nature, therewith satisfy all our offences, and die on the wood of the cross for our sins, and would afterwards leave us the merit of his passion, in the sacrament of holy baptism, whereby we are new borne to eternal life, that all our sins dying, we may set ourselves free from the captivity of the devil, and from eternal death, which this cruel enemy hath from time to time procured us. Great Sultan (proceeded the S.) open the ears and eyes of thine understanding: misprise not the Embassadge which thine omnipotent eternal king sendeth thee, permit his grace to enter into thy heart, and by his holy light he will give thee instant knowledge of the great blinds wherein till this day thou hast lived: and consider attentively how much thou art bound unto his divine majesty, letting thee now understand that he can give thee a kingdom in heaven much greater than this which he hath given thee here one earth. But if thou persever in thine error, be thou assured of 
The effect of the holy Father's speech.  the punishment prepared for thee: for thou must know that soon or late thou must fall into his hands, & yield him an account both of thy sins, and of thy vassals. The holy Father spoke these and many other▪ like words, with such fervour and vehemency of spirit, that all those present, though they were all infidels, did manifestly know, that the said words proceeded of a more than human virtue. And they 
Matt. 10.  were indeed uttered with the same spirit, that God promised his servants saying: I will give you a tongue and wisdom, which the princes of the world shall not be able to resist.  
Now the Sultan acknowledging so great a virtue in the servant of God, he gave him thanks with much reverence, and tokens of courtesy, than asked him concerning new difficulties, being very attentive to the answers which the holy Father gave him, as a man sent him 
S. F. having offered to put himself into a fire with the priests of the Sultan for proof of his Religion, the high priest of the Sultan ran away.  from God: and therefore very instantly prayed him, not return to the Christians, but to remain with him: the servant of JESUS CHRIST cntierly circumvested with zeal of the faith, thereupon made him this answer.  
Great Sultan, If you with all your people willbe converted, I will right gladly remain with you: and if you have any doubt that detaineth you from leaving your belief for mine, because the time is very short, you may presently make proof thereof: let there be made a great fire in the mids of the army, then call your Sacrificers and Religious & command us all to enter into the mids of the fire: and afterwards follow their faith that by their God shall be preserved.  
The Sultan, amazed at the proposition made by the holy Father said: I do not think that any of our Religious will make this trial. Wherein he was not deceived: for he had scarcely uttered that word, but one of his Collociers there present, very aged and among the Turcks reputed for a S. hearing it, incontinently slipped away, fearing that (the Sultan, accepting the condition) he should be devoured by the flames.  

S. F. for better affirmation of his faith offereth to go into the fire.  The holy Father then addressing himself again into the Sultan, said: Mighty Sultan, wilt thou promise unto God to become Christian, if I myself alone go into the fire? Whereto I am now readily prepared. The Sultan answered him that he durst not then make any such promise, much less accept such offer, fearing that such an unwonted attempt might raise some tumult in his army: nevertheless it wrought much fruit in his heart, and though for the present he did not resolve to be baptized, yet he remained exceedingly aflected to the holy Father, to whom he offered a great quantity of gold, silver, and apparel, for himself and his companions: which the Saint no more esteemed 
S. F. refuseth & contemneth the presents which the Sultan offered him.  then very filth, not vouchsafing to behold the same: which much more amazed the Sultan: yet he prayed him again to accept those presents, to dispose them in almose for his soul, albeit he were not as yet resolved to be baptized. But his requests were vain. S. Francis then determined to pass further, as not finding any firm and stable resolution in the Sultan, though he prayed the holy Father to visit him often, affirming that he would confer more amply with him: & granted him letters patents, by virtue whereof he & his Br. might freely preach over all his kingdom, wherewith S. Francis departed.   

How S. Francis and his companions preached the faith to the kingdom of the Sultan, and how he miraculously resisted a More that tempted him to carnality.  
THE LXX. CHAPTER.  
Saint Francis divided his companions and sent them over Egypt & Syria, and himself with Brother Illuminatus went through all the kingdom continually preaching the gospel. And being on a time enforced to rest himself in a certain place expecting the mitigation of the stormy weather, he retired into a house to lodge, where in was a More, who in the lineaments and proportion of her face was fair, and of comely grace, but in spirit extremely loathe some: she, induced by the devil, that one each side cast his snares to surprise the S. went to him into a chamber, where purposely she had placed him alone, and instantly prayed him to sin with her: the S. answered her: woman if thou wilt that I offend with thee, thou must also yield to me in my request. 
S. Franc. lieth on the coals.  Whereto the amorous More presently accorded. S. Francis then incontinently going to a great fire that was there, & spreading it abroad, laid down and stretched himself thereon, inviting the More to keep her promise, and lie with him one that bed so gorgeous and resplendat. The More remained a while pensive between love and fear, expecting 
A lewd More thinking to tempt S. Fr. was converted.  the issue; but at length, seeing him to turn one the coals, as if he had been one roses and lilies; she acknowledged herself, and her sin: and was baptized, and afterwards (by virtue of the miracle of the S.) as an other Samaritan, converted many Moors unto JESUS CHRIST. The S. having upon this occasion seiourned there certain days, went on his journey, & coming within three or four leagues of Antioch, to a place called Montenegro, where was a Monastery of Religious of the Order S. Be. he there made some stay & in such sort comported himself, that in few days the Abbott & all the Religious renuncing 
A whole monastery of Benedictines became of S. Franc. Order.  all their possesions into the hands of the Patriarch became Freer Minors:  
In the mean while it chanced unto two other of his companions that they seeming to a More, so miserable, he of compassion offered them almose, which they refusing in any sort to receive, the More demanded them wherefore they would not accept the same, whereto they answered, that for the jove of God they would possess neither money, or any other thing in this world: the More was therewith so touched, that he suddenly received them into his affection, yea into such amity, that thence forward he had care of all their necessities, and promised them to sell his goods to maintain them, if they would continue in that country. The worthy example of their life was so admirable, that they who could not be converted by their doctrine, were converted by mean of their virtuous works, which indeed are of much more efficacy: they mollified the most fierce and barbarous nations, mortal enemies of the Christian name, making them compassionate and pitiful, but the number of the wicked and insolent budding forth, and being the more potent in that country, yet not daring to kill them, in regard of the patents of their great Sultan; they caused them to live a 
S. Franc. returned towards the Sultan.  lamentable life, afflicting them ten thousand manner of ways: and the holy Father here upon knowing the will of God to be that he should return, having by the assistance of his divine Majesty, assembled all his Religious, not having so much profited among those Barbarians, as he desired, he repaired towards the Sultan, thence (having taken leave of him) to return into Italy.   

How S. Francis returned into Italy.  
THE LXXI. CHAPTER.  
THe said holy Father being returned towards the Sultan, was very joyfully and graciously entertained, and he at length told him secretly that he would willingly become Christian, believing 
The resolution of the Sultan to become Christian and his demand to be instructed.  firmly that the Christian Religion was the true way of salvation; but he feared to manifest the same for the present, the time seeming improper, he warring against the Christians, nor being secure, by reason that the Moors hated them to the death: but because by thy return (said the Sultan to S. Francis) as I conjecture, thou mayest profit many, and I have many matters to dispatch that deeply concern me: I beseech thee to instruct me at this preset, that mine affairs effected, I may obey thee, when occasion shallbe presented, as I do now sincerely promise thee. The holy Father having demanded respite of answer, went to his prayer, wherein persevering for many days together, he continually implored the grace of God for that poor soul, whence he would never desist, till he was heard, which with the success being revealed unto him, he went to the Sultan, to whom he said: Sir, I resolve to go into Italy, the will of my God being such: but I promise to sand you two Religious, in time convenient, by whose mean (according to the revelation 
S. Franc. assureth the Sultan of his salvation.  which God hath given me, and which I explicate and promise unto you) you shall certainly be saved. The Sultan, having heard so grateful an answer, with an exceeding contentment imprinted the same in his heart, and S. Francis taking leave of him returned into Italy, and failed not in the accomplishment of his promise: for he appeared to two of his Religious that were resident in Syria, whom he sent to the Sultan who was deadly sick: the Religious repaired unto him and instructed him, 
And sent him two of his Religious to baptise him a little before his death.  and having baptized him he died.  
S. Antony of Padua speaking of this Sultan, conformably hereto affirmeth, that divers are of opinion that he was baptized before his death: the firm affection which he carried unto the Christians, being apparently manifested: for he had entertained of them for the guard of his body: & it is well known what piety he always showed towards our army. Likewise james de Vitry Cardinal, in his history written of the conquest of the holy land, guieth testimony of S. Francis his voyage in those quarters, in these words: We have seen the Father S. Francis, the first Founder of the Order of the Freer Minors, a simple man and without learning, 
james de Vitri Cardinal.  but so much favoured of God and men, and elevated to so high a fervour of spirit, that coming to the army of Christians, that besieged the city of Damiette in Egypt, he passed with out any fear, armed only with the buckler of faith, to the midst of the army of the Moors, saying: Bring me to the Sultan: to whose presence being come, as soon as he had beheld him, of a most cruel beast as he was, he became a most gentle lamb, and gave most attentive ear to the word of God which he preached. But at length fearing that many of his people that desirously herad him, and yet did not stir from his camp, would be converted and adhere unto our army; he returned him with great reverence unto us, praying him at his deperture that he would pray unto God for him, that he would please to inspire him to entertain and espouse that law, that were most pleasing and grateful unto him.   

Of the vehement temptations wherewith the devils tormented S. Francis.  
THE LXXII. CHAPTER.  
ALbeit the holy Father wrought so much fruit, converting the sinners of Egypt, and conducting them into the true land of promise, which is Religion free from all earthly tribute and obligation: nevertheless the ancient enemy of this blessed generation did not sleep: for he used all the slights he could devise wherewith to confound the same. And because he knew well that it entirely consisted in the head which was S. Francis, he omitted not to assault this fortress, which God had placed on an high situation to be an example unto others, hoping always either to weary him, or at least to make some relent and mitigation of his strict rigour and perfection of life. Knowing therefore that all kind of virtue was complete in the said S. he also stirred all his ministers against him, who notwithstanding could no further prevail then God would permit. The arrogant and proud Lucifer, could not support his profound humility. Mammon the prince of the world perceiving that there was no wordly thing in the S. but that he had cassiered every thing, yea him who was prince thereof, by the rigour of evangelical poverty, he never slept from endeavouring to make him cast his affection on some creature of this world. The gloutonus Satan watched and laboured to procure some relaxation in the rigour of his diett, lodging, and clothing. The impatient Asmodeus armed himself against him to level at the patience of the holy Father. The loathsome and filthy Behemol assaulted him, presenting sensuality, often unto him, with endeavour to defile the candour of his virginity. Belzebub the captain of the idle, omitted no time to tempt him with sloth, and by some apparent reasons, to persuade him to take some little recreation: The persecuting prince Leviathan, tormented him with natural perturbations, discontentements, and disgustes, wherewith the flesh afflicted the peace and charity of the S. against which Goliath and his army, the humble David in the name and virtue of his God, obtained so glorious a victory, that he might well sing: Francis hath ruined and subdued an hundred thousand enemies, and hath driven away the derisions and rebukes which the devils procured unto the Church by avarice and sensuality. But God would that the devil himself should by the mouth of the possessed, acknowledge the cruel war that S. Francis and his Religious waged against him, and likewise the great fruit they produced in souls, though this his confession was sufficiently known and experienced by the world, and revealed by JESUS CHRIST, himself: wherefore the S. merited to be crowned, having been so valiant in the fierce assaults of so many enemies, and at length vanquished so tedious a combat as he had from the beginning of his conversion: First by his very parents, and afterward by infinite other means, that never permitted him in repose. But how much more the devil gave him occasion to sin, so much more did he endeavour to merit, and became pure as gold in the fire. Wherefore he often said: If my Religious knew what war mine enemies raise against me, they would perhaps have compassion of me, and hold me excused, if I cannot be sometimes with them, as I would desire.  
One time when God permitted him for his greater good to be tempted, the devil draw him into so deep a melancholy of spirit, that exteriorly there appeared many signs thereof, he being no longer able to conceal nor moderate the same, in such sort as he seemed to be 
S. Franc. had a temptation of Melancholy that continued two years. Matt. 17. Marc. 11.  utterly abandoned of God. If he would converse with his Religious, he could not, if he would be sequestered from them, it was worse, abstinence and mortification of the flesh annoyed him, haircloth and prayer availed not. He continued in this sort more than two years, though one would not have imagined it had been of an hours continuance, till at length God determining to have compassion of him, as he prayed with effusion of tears, he heard the voice of God that said: If thou hast (so much) faith as a mustard seed, and sayest to this mountain, remove from hence thither, it shallbe done. S. Francis then answered, which is this mountain, my God? and the voice replied: The temptation: then S. Francis: My God, let thy word then be accomplished. And from thence he was freed, and gave infinite thanks to God for the same.   

Of many other temptations with S. Francis had.  
THE LXXIII. CHAPTER.  
SAint Francis being in continual prayer in the hermitage of Grecio, a gentleman one night sending him a pillow to use in regard of the infirmity of his eyes: he could never repose nor pray: for he had such a trembling in his head, that all his body was distempered therewith. Now having a long time discoursed with himself, whence this distemperature should proceed, he at length resolved and concluded, that it could not be occasioned but by the pillow, wherinto the devil was entered: wherefore he caused it to be carried out 
The devil entered into a pillow lent unto S. Franc. for his infirmity  of his cell by his companion: who having to that purpose laid it on his shoulders and carried it out, incontinently lost his speech, and which was yet worse) stood immovable with the said pillow, He continued in this affliction, which how it tormented him may of each one be imagined, till saint Francis admiring his long tarriance, called him: at which voice the Religious returned to himself, cast the pillow instantly to the ground, and ran to the S. to whom he recounted all, whereupon he answered him: My Brother, last night whiles I was at compline, I understood that this devil came hither: and know that finding no other place, he entered into the soft pillow: learn therefore now how subtle and malicious he is, that having no power to endommage the soul, because it is protected by divine grace, he seeketh to hinder the repose of the body, that it may not pray, and perform other exercises in time convenient; or to make it diseased to procure it to murmur, and thereby to fall into sin.  
Being an other time afflicted with the said infirmity of his eyes, in such sort as for the space of fifty days together, he could see no light, he was placed in a very dark cell made of rushes, mats, and earth: there did he endure such excessive grief, as he could not have one hour of repose. The devil to augment his affliction, sent him into his cell a very great quantity of huge mice, that they might provoke him to impatience: wherefore the S. being entirely resigned into the hands of God, feeling a vehement anguish in his heart, uttered these worde● Help me, my God, in such a multitude of infirmities, diseases, and afflictions: that I may patiently endure them. Whereto a voice answered: Tell me, S. Francis, if for thine infirmities and afflictions, one should 
How S. Francis was assured of his salvation.  promise thee such a treasure, and of so great value, as if all the earth were gold, and all the stones diamonds, or other precious stones, and all the waters balm, wouldst thou not esteem all thy miseries, filthy dirt, in comparison of the said treasure, and wouldst thou not be content more then voluntarily to support the same? hereunto the S. answered, yea, I should be very glad thereof. Well rejoice thee then (replied the voice) that thou mayest live content and secure, as if thou wert in my kingdom. Having concluded his prayer, with exceeding joy of this vision, deliverance & divine promise, he incontinently said to his companions: If a king had given a kingdom to a servant, should not he have cause to be always joyful? And they answered, yes. And if (added he) he gave him all the Empires of the world, should he not have yet greater cause of joy? they likewise answered, yes. I ought then said he, infinitely to rejoice in mine infirmities and griefs, and for them to give thanks unto the Father of mercy, unto my Redeemer JESUS CHRIST, & to the holy Ghost the true comforter: sith he hath showed such mercy to me his unworthy servant, as to vouchsafe at this present to assure me of his kingdom. In respect whereof I will compose hymns, to singhenceforward, and to yield him infinite thanks for the same.   

Of many other temptations and subtleties, whereby the d●ui●● tormented him.  
THE LXXIV. CHAPTER.  
THe devils, not content to disturb him with infinite temptations did also assault him by occasion of sin, as by the ensuing accident shall appear. Preaching one day in Apulia, in a church very near unto the Palace of the Emperor Frederick, being as yet unknown, many Courtiers were there present, who perceiving him so freely to reprehend vices, affirming that whosoever would follow and satisfy his sensual appetites, could never have part in heaven, they returning, did scoffingly relate the whole unto the Emperor, who answered them. These Preachers in deed do say much, but they perform little. Wherefore I would willingly know if this man be such a one, let some one amongst you undertake to invite him to supper & lodge with him, and having given him good entertainment, let him dexterously 
A gentleman having promised the Emperor Frederick the second to induce S. Franc. to sin with a woman, did repent the same and the Emperor also.  convey into his chamber a fair courtisane, to try if he can use that virtue of continence which he so forcibly preacheth unto us. A gentleman did presently offer to put this project in practice, for in princes Courts there want not men that seek, rather to please their master in these frivolous and sottish toys, then in matters that concern the honour and saffety of the soul. This Courtier then, when he had found a time convenient to the purpose, invited the holy Father, who simply promised him, his custom being ordinarily to satisfy honest and lawful requests. He then went with the said gentleman unto his house, which he found sumptuously adorned, and being set at table, did according to his custom eat very little: after that, at convenient hour he was brought to a chamber all tapistred, where was a right gorgeous bed, and a great fire conformable to the coldness of the season: the gentleman bidding him good night, wished him to sleep at his ease: but the holy Father answered him, that this chamber and bed were not proper for a poor beggar as himself was, for whom the bare ground, or a little chaff would suffice: but the gentleman departed without giving any reply, and subtly left the chamber door open; whereby he brought in a very beautiful damosel, young, and witty, and a corrupted Courtesane, to whom he promised great matters, if she could induce this Religious to sin with her.  
She then permitting him to end his prayers, and to cover himself at his commodity, the time seeming to her purpose, went to his bed side: the S. seeing her on the sudden, asked her to what end she came thither: whereto she answered: that she came privarely▪ to lie with him, and that she would never leave him till he consented to her desire. S. Francis hereupon raising himself, said: sith thou art thereto resolved, be it: but stay a little, I will prepate our lodging. And having with a courageous heart made a short prayer unto God, he, with the irons that he found one the hearth, spread and scattered the most burning coals that were in the fire, and laid himself thereon, without receiving any detriment, than invited the Courtisane, as he had done the More in Egypt. Which the woman seeing, though she were sinful, began to cry out that she had grievously offended God, and his servant: and falling one her knees demanded pardon of him. Wherefore they that attended on the stears without the door to see the success of their lewd design, confounded and filled with fear and terror, repenting their perverse Counsel did also ask pardon, and relating all to the Emperor, himself sending for the S. did likewise crave his pardon, and requested him to be mindful of him and his in his devotions: thus in one instant he subdued the pleasure of the flesh that was lewdly offered him by the woman, and the devil that had plotted the same, remained conquered, and the Emperor and his Courtiers clearly assured that the S. his life was conformable to his words, and finally God was praised.   

Of the great assaults that the devils gave S. Francis in solitary places.  
THE LXXV. CHAPTER.  
THese afflictions which the holy Father endured were doubtless very violent: but those which the devils laid on him in solitary places, where he prayed, were without comparison much greater: for they gave him a marvelous war, often appearing unto him in hideous and loathsome shapes, yea so horrible, that no human creature had been able to endure them, if God had not given him force 
S. Francis confounded the devils whensoever they assaulted him.  and assistance, and these monsters did sometimes appear unto him with such importunity, that they seemed to intend a combattt with him. Brother Giles that was also exceedingly molested by the devils, did one day demand of S. Francis if he had seen in the world that, which could not be beheld by any whosoever the space of a Pater noster, who answered that the devil was so loathsome and horrible that no man without the help of God, could behold him the space only of half a Pater noster. Notwith standing armed with celestial armure, the more they assaulted him, the more courage and valour did he get, saying: I will defend me, My God, from the fury of these wicked spirittes, under the shadow of thy wings and of thy graces. Sometimes, even being in the desert, he urged them by these words. Ye false and wicked spirittes make boldly what anatomy of me you will, for sure I am you shall do no more than my God will permit you, whose creature I am, and for whom I am ready to endure as much tribulation as he will give me, by your mean. The devils no longer able to endure this notable constancy, departed utterly confounded.  
S. Francis remaining one day in a Church of S. Peter, near to Bolonia, desired to repose awhile, to make his prayer afterward. He had scarcely inclined his head, but he began to feel his enemies, wherefore making the sign of the cross, he went out of the Church and said unto them: ye devils I conjure you in the name of God the Father almighty, that to this my body you do what soever my God hath permitted you: for I am prepared to endure althings for his love, and because I have no greater enemy than my body, revenge me one it: which having said, they fled utterly confounded.  
The rest of this chapter, to observe the Order of the history, is put in the end of the thirty seventh chapter of the second book.   

How S. Francis delivered his Brethren from temptations.  
THE LXXVI. CHAPTER.  
THus did S. Francis by the help of God obtain so many victories over his enemies, whereby he had already so terrified them, that he expelled them only by virtue of his name, when he knew it to be to the honour of God. Besides this authority which God had given him, he had also such experience by reason of the continual combattes which he had with them, that he knew how to counsel, comfort and apply remedies to his Religious, when they suffered affliction in that kind, as the sequel of this discourse will give us to understand.  
A very spiritual Religious and one of the most ancient of the Order, very familiar with S. Francis being afflicted with carnal temptations, by extravagant imaginations, in such sort as he was almost reduced to a desperate point of power to resist them any longer, and one the other side he was exceedingly perplexed to confess himself thereof, so much was shame to express such foul and filthy cogitations, now increased in him: fastings, abstinences, and prayers, or other spiritual works did profit him nothing: Nevertheless resisting always to his uttmost, God sent unto him his servant S. Francis, who coming to the monastery where this poor Religious was, he privately 
S. Franc. in spirit knew the temptations of his Religious.  called him and said: Beloved brother, I will not that henceforward you confess such and such fantasies, wherewith the devil to this day could never prevail against you, and therefore hereafter fear not, but as often as he shall tempt you, say only thrice the Pater noster, and by the mercy of God you shallbe delivered. The Religious exceedingly amazed at the virtue of S. Francis that knew his very cogitations, was very contentedly satisfied with so sweet and gentle a medicine, whereof making use, he freed himself of the temptations.  
Brother Roger de la mark, a Religious of pious conversation, was by divine permission, so tempted of the devils, that he esteemed himself forsaken of God: and because no application did avail him, he resolved to use this last refuge: I will, said he go seek out S. Francis, of whom if I be mildly and with a gracious countenance entertained, I shall have hope of God's mercy: but if he look awry upon me, I will take it for a sign that God hath forsaken me. Having thus determined, he took his way towards the holy Father, who was at Assisium in the Bishop's house who then was sick, where he had revelation of all this, wherefore he commanded Brother Leo and Brother Macie to go meet him and to tell him in his name; that he loved him particularly above all other of his Religion: which the said Religious understanding, full of consolation, he fell on his knees with the interior of his heart giving thanks to God, for that he never abandoneth his servants, but doth ever give ear to the prayers of those that hope in him: and giveth them the help of his grace to persever in his service. Which done, he arose, and with them went to the holy Father, who knowing their coming, arose from the bed where he lay, and coming to him, very tenderly embraced him, & left him not till he was entirely comforted, and then dismissed him, fully satisfied and freed of his temptation.  
Brother Angelus was also so grievously tempted that he durst not be alone in the night, for fear of the devils: but S. Francis having made the sign of the cross upon him, enjoined him to go up on an high mountain and with a loud voice to say unto them: O ye proud devils, come ye all and do that unto me which God hath permitted: which having done he never after saw any thing that did offend him.   

How S. Francis gave assistance to certain of his Brethren that were far from him.  
THE LXXVII. CHAPTER.  
Saint Francis having his children always in his heart and in his soul, he merited that as he prayed for them, God did often reveal unto him the necessities wherinto they were fallen, to the end that by his presence, or sending unto them, or prayers, he might relieve them. His Vicar one a time holding a chapter, he saw in spirit a Religious that would not acknowledge his fault, to do penance for it, but did with all possible reasons defend himself. S. Francis called a Religious and said unto him: Brother, behold how the devil sitteth one the shoulders of that poor Religious and holdeth him by the throat half 
S. Franc. assisted a Religious whom the devil choked.  choked, because I have prayed to God for him, and he hath heard me, go and bid him humble himself to his Vicar, and tell him the devil henceforward shall have no power of him. Which the Religious having done, the other full of contrition fell at the feet of the Vicar, acknowledged his fault, did penance, and merited thenceforward to live very piously.  

Brother Leo was delivered from a temptation by a letter from S. Franc.  Brother Leo being exceedingly oppressed & afflicted by divers temptations of the devil S. Francis sent him a letter such as the said Brother Leo then desired, who at the very instant that he had read it, was delivered: the contents whereof were thus: God hold and bless & turn his face to thee, God be merciful to thee, and give thee his peace, Brother Leo, God give thee his benediction, So be it. The which words taken out of the book of Numbers of the benedictions of God, were of such efficacy, that they delivered all those from temptations to whom the S. in writing sent them.  
God permitted S. Francis, being one day at our Lady of Angels, to see a great multitude of devils that endeavoured to enter there, which they could not do till a Religious began to conceive hatred against 
S. Franc. knew in spirit the vices and defects of his Religious.  one of his Brethren, which did so breed in his heart that they entered into his body and possessed him: which S. Francis perceiving (as a pitiful Pastor of his sheep, called the Religious and reprehended him for the hatred he boar to his brother: whereat he being exceedingly amazed that S. Francis knew it, did acknowledge the virtue that God gave him, and put away that hatred, and thus was consequently freed of his enemy.   

How he delivered Brother Ruffinus from a vehement temptation.  
THE LXXVIII. CHAPTER.  
BRother Ruffinus the companion of S: Francis was one time so extremely and cruelly tempted, with a temptation of diffidence of predestination, that I doubt whither there could be a greater, whence may be collected what slights the devil doth use, to seek the ruin of the most perfect, if God did not exceedingly assist them. Brother Ruffinus was a Religious of a pious and holy conversation, and of very deep contemplation; wherefore the devil having tempted him with diffidence of predestination, made it seem unto him that all the labours, troubles and afflictions which he endured were lost, with the time which he unprofitably spent in Religion, by reason that he was not predestinate unto glory: which temptation augmenting, though he omitted not to converse with his Brethren, did nevertheless make him exceeding sorrowful. And because he was fearful and ashamed to discover it to any one, the devil by divine permission did tempt him more and more. Wherefore assaulting him both exteriorly and interiorly, he one time appeared unto him in form of a crucifix, that seeming to have compassion on him, said: Poor man why dost thou afflict thee with so many abstinences without fruit? what avail thee so many prayers? sith all the world together cannot change that which from all eternity hath been ordained by the providence of my Father: whereby thou art not of the number of the predestinate, but of the reprobate. Wherefore I am moved with compassion of thy so great sufferance: that at least thou begin not they hell during they life, and albeit I have already divers time inspited thee interiorly: I am now content to appear unto thee such as I am, and by mine ordinary clemency to assure thee of that which only I do know, sith only I do damn and save, which I do to put thee out of all doubt, and to the end thou no longer believe that other damned also, that son of Bernardone, who shall go to hell with his Father, and all they that follow him shallbe deceived. And after these words he vanished, leaving the poor Brother Ruffinus in such heaviness (a misery that doth prostrate and ovetthrow the greatest servants of God) and in his spirit so shadowed by the great princes of darkness, that he was even ready to lose the faith he had in God and in his holy servant: to whom notwithstanding the aforesaid, he imparted nothing of his affliction.  

S. Franc. delivered B. Ruffinus of a most grievous temptation discovering unto him the delusion of the devil.  But the holy Father being by divine revelation advertised thereof, and seeing the peril wherinto his so dearly beloved brother was fallen, he sent for him by Brother Macie as far as the mount Subasio, where he remained in a cell separated from other: to whom, having understood the message, he rudely answered: That he had nothing to do with S. Francis: by which words Brother Macie esteeming that he might be deluded by the devil, amiably replied saying. Oh God, brother Ruffinus what words have you uttered? are you besides you self? or do you yield to be deluded by the devil? Know you not that S. Francis is an Angel of heaven on earth? Is it not known unto us how many millions of soul's God hath saved & will save by his means: how he hath illuminated the world, and how much ourselves particularly are by him illuminated? howsoever sith he hath expressly sent for you, I will that you repair unto him, because indeed I know that you are exceedingly deluded by the devil.  
Brother Ruffinus being by these words at length persuaded, without farther reply went with him, and came to S. Francis: in whose presence appearing, the devil lost his prey. For after he had recounted unto the S. all the circonstances of his temptation by order, and had received demonstrations of the S. to wit that the devil did harden the hearts of men, and God on the contrary did soften and mollify them, 
Ezechia 39  himself saying: I will take from thee thy heart of stone, and will give thee one of flesh, acknowledging the extreme hardness which the devil had left in his heart, and with all understanding in one instant all his slights, with abundance of tears he uttered his fault and confessed his sin in concealing his temptation S. Francis then said unto him: My son, go make thy confession frequent prayer, and know for certain that this temptation, as thou shalt briefly experience, shall turn to no less peace and spiritual joy. And if this horrible devil return to tempt thee, use these words unto him: Thou base and loathsome devil, open wide thy lying mouth, that I may fill it full of filth. Thus Brother Ruffinus returning to his said mountain and cell there to lament his passed error, Satan presented himself unto him in form of JESUS CHRIST crucified, and said did I not forbid thee to believe Brother Francis? But brother Ruffinus intertupted his words, and answered: Thou loathsome and lying devil, open that thy mouth, where out issue such horrible lies, that I may fill it with villainy: which the false and proud deceiver hearing departed, making such a terrible ruin of the stones of the mountain which he threw down by gross heaps hurling them with such impetuosity, that the stones & flintes tumbling down stroke fire against each other: briefly it seemed that the mountain was entirely to be overthrown or sunken.  
This storm was heard even to the place where S. Francis was, who with his companions went out to see whence proceeded this terrible noise. They were all exceedingly terrified, S. Francis excepted, who incontinently imagined the cause. In the mean while Brother Ruffinus returned victorious from so tedious & bitter a combat, who by experience knowing this illusion, came to S. Francis to whom to the great joy and contentment of all the hearers he recounted all the success. He being returned to his cell, the true Crucisix incontinently appeared unto him, and said: Thou hast done well, Brother Ruffinus, to take the counsel of Francis, who hath discovered unto thee th● fraud of the devil: and therefore henceforward, in consideration of the affliction which thou hast endured in this temptation, I give thee this grace that whiles thou livest, thou shalt be no more afflicted by the devil: then blessing him he disappeared: whereupon he was according to the prophesy of the holy Father so comforted, and replenished with such sweetness and fervour of spirit, that his soul was often ravished and elevated in God: and so he lived and died in this perfect union of his love.   

Of the humility that shined in this Saint.  
THE LXXIX. CHAPTER.  
IT being understood, that the holy Father had obtained a right glorious victory over the devil, in himself and his: for he only is vanquished that presumeth of himself, and the humble (as little fishes) escape out of the nets, we will now consider by what mean the S. became so admirably victorious over those proud and rebellious spirittes. It was in deed by no other mean then by his humility, wherewith he did not only surmount their cruel assaults, but they being unable long time to endure him, he put them to flight; it alone being the guard, beauty, and the mother of all other virtues, above all which, it shined in him & gave light as in the person of him that would be the least of all his brethren, and one that freely acknowledged himself the greatest sinner of sinners, and reputed himself no other than a veslell full of ordure: and not (as in deed he was) an elected vessel, full of sanctity and very resplendent, by the lustre of so great virtues and singular graces, wherein all perfection appeared as in a very beautiful & clear glass. Now on this virtue of humility, he laboured to found and build all his holy and worthy edifice, affirming that JESUS CHRIST descended not into the world, from the bosom of his eternal Father, nor was vested with our so contemptible flesh for other end but (having redeemed us) to teach us both by word and effect as a true master of humility, what himself said: Learn of me because I am meek and 
Matt. 11.  humble of heart: therefore he as his imitator endeavoured to be of no respect, first in his own sight, and then before others, fearing lest it should befall unto him as it is written, that he which is high before men, 
Luc. 16.  is abominable before God; for which cause he accustomed to say unto his Religious: A man is so great as he appeareth to be before God, and no greater: and therefore it is a great vanity to glory in the honours of the world. He also rejoiced when any injury or reproach was done him, and received praises and honours discontentedly, being better pleased with reprehension then with flattery: because said he, by reprehension he learned to humble and correct himself, whereas it was an over excessive vanity to hear one's self praised. And with all he endeavoured to conceal the gifts which he received of God, forbearing to discover that which might occasion him to fall or offend.  
Being one day called S. call me no more S. said he, for as yet I may have children, and no man ought to be praised, till he have persevered unto the end, which to us is uncertain; beside, no glory is to be given to what soever is done by a sinner: A sinner may fast, lament, and discipline his flesh, but he cannot do it alone and of himself. The principal is that he be faithful unto his God, whereof only he should glorify: which he shall do, if in his servitude, he attribute all the good he shall do, unto God, from whom do proceed and are derived unto us, all graces and perfections, as from the true Father of all our consolations.   

Of the love and zeal he had in humility.  
THE LXXX. CHAPTER.  
DIscoursing one day with his brethren, he said: I cannot repute myself a Freer Minor, If I prove not this that followeth in myself: I purpose to go to the chapter, where shallbe assembled 
Spiritual mortifications of S. Fr.  all the Religious who will receive me with great reverence as their superior: afterward, let them pray me to comfort them, explicating unto them the word of God, which for their satisfaction performing, let them all arise and say: Hold they peace, we well have thee no longer for Superior, for thou art an idiot, blockhead, and ignorant: and with all knowest not what thou sayest, wherefore it is over great shame to have such a superior; then be it that you detrude me out of the chapter with utter dishonour, as deserving the same: I would not (I say) esteem me a good Freer Minor, if I did not support all that with the same promptitude and joy, as if I heard myself praised: for if I rejoice at honours, what profit reap I thereby? I put my soul in peril of vain glory without hope of any benefit: but if I be contemned, my soul is thereby secured and profiteth in spirit. In regard of his exceedingly zeal unto this humility, when it happened that any praised him, either for his preaching, or upon any other occasion, he commanded his companion, to contrary it, and to give him words of dispraise: which doing, though unwillingly, the holy Father would answer; God bless you, because you speak the truth, and that which the son of Peter Bernardone doth deserve.  
Being one day at out lady of Angels, Brother Macie had a desire to try the humility of S. Francis, though he were his particular friend, only because he knew it would be grateful unto him: Being then in his presence, he twice iterated these words: Wherefore to you? wherefore to you? as if he would infer: Francis, wherefore do people so much honour you? The holy Father smilinglie answered: What mean you by 
Proof of the humility of S. Fr.  that brother Macie? All the world (replied brother Macie) runneth after you, every one desireth to see you, to hear and obey you: and for any thing that I know, you are neither personable, learned, eloquent, nor noble, whence is it then the world doth follow you? The S. then vested with his accustomed humility, having lifted his eyes to heaven, and a little prayed and thanked God, thus answered his dear friend: Will you know, Brother Macie, whence it proceedeth that, as you say, such resort of people do follow me and willingly hear me? This proceedeth of the eyes of the great omnipotent God which in all places beholding both the good and bad, hath pleased to choose me as the most 
●. Cor. 1.  simple and vilest sinner in the world: for God doth choose the most feeble and infirm things, with them to confound the noble, potent, strong, and worldly wise: that the glory may be his alone, and that the creature being in presence of his Creator may have nothing, whereof to glory. An answer doubtless more than human and descending from heaven, where the spirit of this holy Father learned of that high 
Psal. 66.  and potent God, who hath ever his eyes fixed on the humble of spirit, as likewise the most sacred virgin learned, when she answered to 
Luc. I.  the praises of S. Elizabeth by these words: My soul doth praise God, because he hath beheld the humility of his hand maid.   

How S. Francis reputed himself the greatest sinner of the world  
THE LXXXI. CHAPTER.  
THat the more he humbled himself on earth, the more he was exalted in heaven, was manifested unto Brother Ruffinus in a revelation whiles he was praying: for being rapt in spirit, 
A vision of Br. Ruffinus of the future glory of S. Franc. for his humility.  he saw an high and eminent place in heaven, wherein was the Order of Seraphins, and among them a seat void far more resplendent than any other, and all covered with precious stones. Whereupon with exceeding admiration he demanded for whom that seat was prepared, and he heard a voice that said: this seat was one of the principal Seraphins, that fell into hell, and now it is reserved for the right humble Francis. After this vision, Brother Ruffinus had an extreme desire to know wherein principally consisted that so great humility which was so meritorious in the blessed Father saint Francis: having therefore some discourse one day with him he said: My beloved Father, I heartily beseech you to tell me certainly what is your own esteem and what opinion you have of yourself. Saint Francis answered: Verily I hold myself for the greatest sinner of the world, and toe serve God less than any other. Brother Ruffinus replied unto him: that he did not think he could speak the same sincerily and with a clear conscience; it being so that others, as was apparent, did commit many grievous sins, whereof by the grace of God he was innocent. To this S. Francis answered: If God had with so great mercy favoured those others of whom you speak, I am assured that how soever wicked and detestable they may be now, they would far more gratefully acknowledge the gifts of God, than I do and would serve him much better. And if my God should now forsake me, I should perpetrate more enormities than any other. In regard therefore of this ineffable grace done unto me, I accuse and acknowledge myself to be the greatest sinner that is. Brother Ruffinus by this answer was thoroughly confirmed in the vision which God had showed unto him, having found good demonstration of the merit of the holy Father's humility.  

Objection of the author, and his solution.  But because humility ought always to have verity for foundation, it seemeth one may make a sufficient reply to this his answer and not without reason. For some one might thus argument: Most holy Father tell me if you please, by the excessive love which in this world you have borne to the humble Jesus Christ, and at this present more than ever do bear him: where have you learned, that if an other sinner had received or should receive the talon of grace which God hath given you, that he would more acknowledge it, and make better profit thereof than you have done? Upon what reason, upon what doctrine, and on what spirit is grounded the foundation of this feeble opinion which you seem to have of yourself? For I firmly believe that if 
The answer.  God had known it, he would never have bestowed this grace on you, but rather on that other. The most humble Father to this objection might well answer, that he had learned it of the doctrine of 
john. 3.  our Saviour JESUS CHRIST, who with his mouth hath said, The spirit breatheth where he will; and of S. Paul, that neither 
1. Cor. 3.  he that planteth is any thing, nor he that watereth, but he that giveth the increase, God: whereof he might thus infer: I not being Francis, without God that worketh in me, when he had pleased to inspire an other, there is no doubt but he had done the like, and even more according to his grace. And whereas you believe, that if God had given it to an other, it had been known that he had done this or more, your belief is false: for as the same S. Paul saith, it is in the power of the Potter, to frame one pot for honour, and an other for dishonour, 
Rom. 9  one for use of meat, and an other to serve for the chamber. Nevertheless it would be ridiculous, for the vessel to complain, and say: why is this honour given to him rather than to me? for thus it hath pleased him, because he is the master.  

A worthy discourse of humility. Cant. 1.  But he might farther, and with much more reason allege the saying of the Espouse: Consider me not nor do not admire that I am black, because the sun hath taken away my colour: which hath no other signification, but that one should not believe that this great deformity (which the humble presupposeth in himself) doth proceed of what soever cause indifferently, but that the sun of justice, the living God, maketh it appear so foul unto his eyes: and not the light of the Moon, which is worldly wisdom. And this, I say, proveth, not that he maketh the fair, foul in essence, but in appearance only, by comparaison made of a thing imperfectly fair, with an other beautiful in the highest degree. It being supposed then that I have yet in me some good (as it may be) nevertheless when I fix mine eyes on that divine sun of justice, I am enforced and constrained to behold the great multitude of sun motes of mine imperfections in his clear beams, whereon reflecting as one ought, I know my baseness and mine imperfection to be infinite, and to become as a nothing in this mine accident all beauty. But because that which is true cannot be otherwise: I return and re-enter into myself, where considering the greatness of my natural baseness, I acknowledge▪ nothing in myself but the grace of God that doth any thing▪ because as man, there is no sin but I might have committed. In which respect I ought to humble myself, and believe that touching this point there is no man in the world, any way inferior unto me. This equality laid, the force of humility doth after enter into 
Psal. 21.  his merit: whereas among men we are all naturally equal in imperfections: therefore the truly humble doth honour and repute all other as greater than himself, and that is the black colour, which the Sun of his grace doth by his goodness give him, with which humility God himself (made man) being clothed, said: I am not a man, but a worm, the contempt of men and outcast of the people. And if JESUS CHRIST spoke this of himself, who is the mouth of truth, who can ever contemn a man and say that he doth falsely esteem himself less than other men. And therefore God doth farther say: learn of me because I am meek and humble of heart; learn of me, saith he, because he knew that proud human ignorance, could not conceive, I will not say teach, this doctrine more than human by its apparent 
Matt. 11.  and sophistical reasons. But learn of me, to wit, what God is, and what is man: for I being the one and the other together, none can better know than myself, what difference there is between thes two. Now of this consideration proceedeth true and perfect humility, and therefore it is greater in the blessed that clearly see the Sun of justice in his splendours, then in themselves walking in the pilgrimage of this world, wherein by faith and imperfect charity they receive the divine beams only by reverberation and reflection in the cloud of their imperfection: and therefore the nearer the true servant approacheth unto him with the understanding, the more humble he is. So, as the glorious virgin Mary was the most humble of all creatures on earth, even so is she most humble of all in heaven, though she be at the right hand of her Son: because the more she doth participate of that divine and infinite light, and doth more clearly and with greater glory contemplate that so great depth of the infinite and high divine bounty, so much better doth she see the gulf of her littleness, which in the end is to be a creature, which is nothing in comparison of her Creator, before whom she bendeth her knees with far more reverence than ever did the four and twenty ancients, whom S. john saw prostrate before the throne of the living God, because she 
Apoc. 4.  hath a deeper knowledge of him then they. Therefore let all human reason be silent, mute, and give place in the certain contemplation of true divine humility, sith it cannot penetrate the deep secrettes of God, by mean whereof, with a most miraculous operation it then raiseth a soul more high, when it most debaseth her to the profundity of her consideration, and then it procureth her a crown in heaven, and maketh her true Queen in that eternal kingdom, when it causeth her to be inferior, slave, and subject to all creatures for the only love of God, which being her foundation, it 
What humility is.  is not to be admired if her building arise to such an height. For humility is no other thing then a profound and continual humiliation of the soul unto his divine Majesty, caused by his divine liberality. And therefore she ought duly to consider with what benignity his majesty united himself unto us, receiving into him our so base and abject nature, whereof he would make use to raise and relieve our so extreme poverty: of this knowledge will▪ grow and increase in the soul the true love and approbation of the obligation we have unto God. It cannot be expressed how insatiable a thing it is to desire always to correspond unto JESUS CHRIST, in works, misprising ones self for his love, and ever desirously giving ear unto the foresaid voice. Learn of me, by the true doctrine whereof there arriveth unto the soul by such a humility, subjection, not only unto God and his commandements, but even, for his love unto all creatures, and she reputeth them her betters and superiors, though they be sinners, having her eye only one her baseness or lownes, which is such, as cannot be greater. So misprising herself to the utmost, she saith with her Lord JESUS CHRIST. I am a worm, and not a man, the contempt of men, and the out cast of the people. By which words the question is cleared and resolved.   

Of the discourses and exercises of the humility of S. Francis.  
THE LXXXII. CHAPTER.  
THe said holy Father would not have any thing in his Religion, were it never so excellent, but it should in its kind, even exteriorly preach Lowliness and Humility. Wherefore he rejected the title of preacher of Penance, which Pope Innocent the third had granted to him and his, and would that his Religion should be called Minors, and that they should conserve themselves, living like Minors, as true children of the Apostolical rule. And for the same cause he would not that the superiors should be called Priors, but Ministers and servants: 
Matt. 20.  (A name imposed by JESUS CHRIST, in the gospel, when he said, that he was come to serve) to the end that by such a surname, they might be always mindful both of their office and of their author JESUS CHRIST. He would also that they should be called Guardians, that they might guard their Brethren. Then also he would that his Religious should rather converse with the poor then with the rich and potent of the world. And to conserve them in humility, he exercised them to sweep the house, wash dishes, dress meat, and to serve the lepers and diseased in hospitals, and in althings to renounce their proper will. For though he were General, he notwithstanding did nothing of his own head, he consulted with them, or more often with God in prayer, who revealed unto him what he should do, both for himself and others. He was not ashamed to learn of the least, the smallest matter that was, as being a true Minor. He had also leerned high and worthy matters of his sovereign master JESUS-CHRIST, yea the principal philosophy. Whiles he lived he always desired to learn of the learned and of the simple, of the perfect and imperfect, of the great and little, the mean whereby he might become perfect and the true servant of JESUS CHRIST. He was thankful to the most simple and abject that taught him any thing, yea so far forth as to kneel unto them.  
Once when he was very sick, and being desirous to visit an oratory, and to that end mounted one an ass, he met by the way an old country man that laboured on the land, who seeing him, forbore his 
S. Francis very humbly thanked a country man that admonished him.  labour and asked his companion if that were not the famous Francis, who was so much spoken of: and he answered that it was. turning then to S. Francis he said, Brother, endeavour with all thy possibility to be virtuous as thou art generally reputed: for many have a strong belief in thy person. Behave thyself therefore in such sort that there be nothing in thee but what is expected. The holy Father then descended from his ass, and falling on his knees thanked and kissed the feet of the country man, for the charitable admonition which he had given him.   

Of the constancy and courage of S. Francis, and in what manner he exercised and proved the Novices in humility and obedience.  
THE LXXXIII. CHAPTER.  
AS the holy Father obeyed the good counsel of the most simple man that was, so when on the contrary their advise was diabolical, he would never coudiscend unto them, therein discovering the constancy & virtue of his courage, as it appeared by the counsel which the Card, of Hostia would give him in behalf of the principal of his order, inserted in the 65. chapter precedent. Wherein 
How couragiouslyS. Francis resisted the counsels & enterprises that were contrary to his profession.  he demonstrated that against the supreme counsel of God, one ought not to admit the advice of men, wherefore he would never consent, that the Order which had so strictly began should in any sort be mitigated Which he manifested yet more when he was earnestly persuaded to permit his Religious to accept of benefices and temporal goods, wherewith to supply their necessities: whereto he would never accord, knowing well what scandal the s●culers would receive theratt, who would think that the Religious were admitted into his Order rather for some benifitt and temporal commodity, then by zeal of saving their souls: beside the occasion which might be given them to err from that first naked poverty: these kind of matters excepted, he permitted himself, in all the rest (provided that it were not contrary to God or the Order) to be governed as others would, renouncing his own will, even as he procured his other Religious to renounce theirs, and to submit themselves to that of their superior. S. Francis laid so sure a foundation on this virtue of humility, that For love of it he affected obedience and poverty her daughters: by obedience he particularly proved what Novises were fit for his Order, and what not: as he practised on two young men, who desired the habit, whom he tried after this strange manner.  
He brought them into a garden, where he commanded them to assist him to transplant coleworts, as he did, he began to plant the leaves into the earth and the roots up into the air, where upon one of them 
What promptitude and simplicity S. Franc. desired in the obedience of his Religious.  reasoned the matter with the S. saying: No, Father, it must not be done so but clean contrary. The S. replied, do as I do and question no more: but the young man not conceiving the virtue of God, and esteeming it folly would not do it: wherefore the holy Father said unto him: Brother▪ I perceive you are a greatmaster, and therefore unfit for my Order: and so he dismissed him, and to the other that had done as he did, he presently gave the habit. And because he was never sufficiently to his contentment exercised in this his virtue of humility, he one day said unto his Religious, that praying God to vouchsafe to manifest unto him when he was his true servant, and when not: God had answered him that he was his true servant when he thought, spoke, or did any thing concerning his service. And therefore Brethren, said he, turning to them, I now▪ pray you, when you shall see me fail therein, to reprehend me publicly and shame me. He would never permit himself to be privileged more than an other in matters of honour, nor in any other particularly, that might procure him contentment, in worldly matters, in●iekne●●ea, or in iorneyea, wherein where there was assigned companions unto him for his case, he would in no sort permit it, answering, that he would▪ not have that singular prerogative, and that it sufficed him to be accompanied from place to place, as God should inspire 
It is indecent for Religious to go alone.  him. And said he, were it not inconvenient for Religious to go alone, having seen a blind man guided by a little dog, I would no more have any person with me, because I would not appear more than he: he esteemed it an honour and glory to be estranged from this singularity of honours and commodities.   

Of the subjection and humility, wherein S. Francis would that his Religious should live, under the holy Roman church, with their obedience unto priests.  
THE LXXXIV. CHAPTER.  
HE would that his disciples should be subject to the holy Catholic Roman church, and that they should also show themselves humble and obedient to the priests thereof, and for the greater confirmation of this point, he left his Religion, so recommendable unto the church. And going the second time to Rome for confirmation of his Rule, he said to his Religious: I go to recommend this Order to the Church, of which I will that the evil be punished, and the children of obedience be favoured for their good; and therefore, when the children shall know the sweet benefit of their mother, they will always with a singular devotion follow her doctrine: and one the contrary, he that willbe a child of Baal and of disobedience, shall not remain unpunished, nor live in the Order, under the wings of her protection. The holy church will maintain the glory of our poverty, and will not permit the beauty of humility to be destroyed, by the smoke of vanity, pride, and ambition, and will conserve in you the bonds of peace and charity, severely reprehending and chasticing those that shall divide themselves from her rule and virtue, that it perpetually flourish in the observance of evangelical purity, in her presence, and God will not permit it to lose the sweet odour which he hath given it. Such was the intention of S. Francis, to subject his Religious unto the Catholic church, ordaining that they should always choose a Cardinal of it for their protector, as a thing that he knew to be necessary for the good of the Order. He did not intend that they should be subject to the said protector only; but likewise to all Prelates and priests of the Church, saying thus: Know ye that we are called 
Freer Minors Ecclesiastical assistants.  Coadiutours of priests and Religious, for saving of souls: and therefore let the church be in that sort assisted by us, and her holy faith augmented; I ever understood the Bishop of Assisium his speech to tend thereto, when at the beginning of my conversion, he admonished me to govern myself discreetly, that in these turbulent times, mine Order did not mount his horns, and prove disobedient unto the Church, therefore I ever did, and will that others do carry a special reverence to the Prelates, and Religious thereof.  
Further, considering that there is nothing more grateful to God than the salvation of souls, as S. Paul saith, the same shallbe better accomplished by the peace and amity of good Religious, then by their discords: and therefore if any among them seek to hinder it, I will not that you contradict the same, but that you leave the care to God, and let it suffice you to be subject unto them, and on your part to live so virtuously that by your occasion there arise no discords or debates among 
The Clergy must be supported.  you, which doing, you shall in one same instant gain unto God, the Clergy, Religion, and the people: which shallbe more grateful to his divine Majesty, then to gain only the people: endeavour therefore not to scandalise the Clergy, but as much as is possible, conceal their defects, and supply where they seem to have failed. For recompense her of it is, that the holy church in his praise doth sing this solemn anthem: Francis the Religious Catholic, and a man entirely Apostolic; 
How much S. Francis would that his Religious should honour priests.  taught Christians to observe, defend, and formally believe the faith of the Roman Church, and that priests were to be reverenced above all others.  
When he sent his Religious over the world, one of the documents which he gave them, was that when they met a Priest, they should incontinently fall on their knees before him, kiss his hand, and ask his benediction: and in case so happening, should sweep the Church, and should rest and lodge rather with them then otherwhere. He beside affirmed that if he met a S. deseended from heaven to earth, and a Priest, he would first kiss the hand of the Priest, and then would do reverence to the S. by reason that of the former receiving the body of our lord 
There were heretofore very few priests in the covents of the Freer Minors & why.  JESUS GHRIST, he in that respect merited there more honour. In regard of this dignity which he acknowledged in them, and for the reu●rence which he preached that each one should bear unto them, he would not be Priest, but Deacon and the seruawt of priests. This his example was of such force, that art the beginning▪ of the establishment of his Order, and in the reformation of the observance, his Religious did exceedingly prize Preist-hood, yea did shun to be priests: so that in a Covent full of Religious, there were very few priests, all endeavouring to mount to divine communication, rather by mean of prayer, humility, and simplicity, then by high degrees, and dignities without merit.   

How saint Francis by his humility, did edify and convert his neighbour.  
THE LXXXV. CHAPTER.  
IT is not then to be admired, if this holy Father exercised humility, not only that his soul might be pleasing unto God, who is enemy to the proud, and most liberal of grace, towards the humble, but also that by mean of it, he might edify his neighbour, and convert souls unto God, by way of humility pourchasing that which otherwise he could not have obtained, as for example: Arriving one day at Imola there to preach, and having demanded leave of the Bishop, he gave him answer that himself could sufficiently discharged the office of preaching unto his people. The holy Father therefore bowing down his head, departed; 
A Bishop refusing to permit S. Franc. to preach in his diocese was at length constrained by his humility to accord unto him. Gen. 32.  but being afterward inspired of God, he returned thither▪; the Bishop seeing him, very rigorously asked him what he did, and what he sought there; S. Francis very humbly answered him that if a son were by his Father driven out at one door, the natural love which he boar him would constrain him to enter again at an other. Which the bishop hearing, being overcome with his humility, he embraced him, saying: that himself and all his Religious should thenceforward with a general licence freely preach over all his bishopperick, because humility deserved it. I know hereby, added he, that it is no marvel, if humility incline the will of man, sith it enforceth even the omnipotent divine will to condescend to the desires of the humble, as the Angel said to jacob: If thou hast been strong against God, how much more shalt thou prevail against men? The holy Father then with this arm of humility delivered many souls out of the hands of the devil, and out of the throat of hell, as we have seen and by the example following shall appear.  
Certainne Religious ministering unto a leper, as S. Francis had commanded them, could not by any gracious usage whatsoever, give him contentment; nor, besides the injuries which he uttered against them, and the buffets which he gave them, all which they contentedly eudured, could procure him to forbear to blaspheme against God and his SS. being thereunto induced by the devil and by the extreme violence of his disease. These good Religious unable to support those blasphemies, that were so horrrible as would have made an Infidel to tremble, they went to the holy Father, who in person resolved to visit him. And entering into the chamber of the sick, he said: My Brother God give thee his peace, and he answered: What peace can I have, sith from the time that God did interiorly and exteriorly deprine me of it, I have ever been in cruel war? S. Francis comforting him, replied: My Brother and Freeind, you must have patience: for these afflictions which you endure in body will avail to the salvation of your soul, if you patiently support them. But the leper answered: how can I possibly have patience, considering that mine afflictions are so permanent that they permit me no ease day, nor night, and besides your Religious do exceedingly aggravate the grief of mine infirmity: for not only they do not assist and serve me, but they afflict me even to death. The holy Father knowing by divine inspiration, that this wretch was tormented by the devil: went presently to offer his prayers for him, which done, he returned and said unto him: Go to, my good friend sith these Religious do not serve you well, I will serve you myself. The Leper answered: Tell me I pray, what will you do more than they? the S. replied▪ I will do whatsoever you shall cammand me, begin from this instant to tell me what you please to have 
S. Franc. by admirable humility & patience cured a leper within & without.  and I promise to do it. I will, said the leper, that you wash all my body, for I cannot endure the filthy savour thereof. I will most willingly do it, answered the S. and suddenly caused to be prepared a bath of very pleasing herbs, then disclothed him to his skin, and washed him, one of the Religious pouring water on his body.  
But there happened a notable miracle, whiles the holy Father with his pitiful hands washed him, all the scurfes of his leapry one after an other fell off, so that the flesh remained clean and neat as of a little child: in fine, he was entirely cleansed and cured within and without. The diseased person therefore knowing this great miracle, began very bitterly to lament, saying: I am worthy not of one, but of a thousand hells, as well for having blasphemed against God, as for the contempts, injuries, and buffets, whereby I have offended your poor Religious, that so lovingly have ministered unto me. And after his cure he remained fifteen days in this lamentation, than he made a general confession, imploring the aid of our Lord JESUS CHRIST. S. Francis left him not till fearing himself, for the great concourse of people that repaired to this miracle, he was constrained to depart, so leaving the man in the grace of God, who shortly after passed from this world into an other. And incontinently, the holy Father being in prayer, he appeared unto him in heaven more bright than the sun, and said: Father, know you me? The S. asked him, who are you? And he answered, I am the soul of that leper whom living in the world, God cured by your prayers and humility. I now enter into the kingdom of glory, for which I give thanks to God and you, blessed be your words and your actions also, whereby many souls in the world are saved. Know that there passeth no day, but the Angels and SS. in heaven give glory and praise to God, for the innumerable fruits which by your mean and your Order are procured in the Church: and therefore persever to the time predestinated to your great crown: having said thus much, he disappeared, leaving the S. exceedingly comforted, who gave thanks to God for all, and particularly for the saving of that soul, who was in such imminent peril of damnation.   

Of three famous thieves converted by the humility and charity of S. Francis, the eight chapter, of the tenth book, transferred to this place as most proper unto it.  
THE LXXXVI. CHAPTER.  
BRother Angelus being Guardian at Mount Casal, three famous thieves haunted that place, doing cruel murders thereabout, who being one day oppressed with hunger, came to him demanding somewhat to eat. The good Guardian knowing them, not only refused to give them almose, but began to check and reprehend them: alleging that they feared not God nor men whom they so miserably slew, living by the labours of others, and leading a life more diabolical than human, robbing, dishonouring, tormenting and cutting the throats of their neighbour as they did, and that he admired how the earth did sustain them, that it did not swallow them quick as they were: and so bade them hast away, and withal rudely shut the door against them, whereupon they in extreme choler departed. S. Francis a little after came with one of his companions unto that place, to whom the Guardian recounted the precedent; whereto the holy Father answered, that he had done very ill, because such sinner's return to God and are converted, rather by sweet and pitiful words, then by such reprehensions which did rather harden them, and that therefore God said, They that are in health, need not a Physician, but they that are ill at ease, & that he came not to call the just, but sinners to repentance. And therefore, added he because you have done against charity, the commandment of the gospel, & the example of JESUS CHRIST, I command you in virtue of obedience, for penance to carry them to the mountain where they are, this loaf of bread & this flagon of wine, which was given us by the way, & when you come in their presence, fall one your knees at their feet, and ask them pardon for the words you have spoken: & when they have taken the bread, entreat them in my behalf to jeave that miserable kind of life, and I will provide for all their necessities, and use all the art you can devise to induce them hither. The most obedient Guardian presently went on, and the holy father in the mean while went to the Church to pray for them, whence he departed not till God had heard him.  
Brother Angelus coming to the thieves, and having performed the commandment of S. Francis, whiles they did eat the bread, one of them said to the others; Alas what shall become of us sottish wretches, what must be our lot, what horrible torments are prepared for us in hell, for so many thefts and murders as we daily perpetrat? neither yet have we any scruple, much less fear of God, or repentance for so many enormous sins. And this Religious who hath brought us to eat, is come thus far, with so great humility to ask us pardon for one only word justly uttered unto us, admonishing us according to our desert, in the mean while we wretched thieves and detestable robbers, never demand pardon of God. Besides this he hath sheven us charity praying us to repair to that holy Father, who hath sent us relief, who for the zeal he hath of our souls, doth so freely offer us always to provide us all our necessities. They are true servantes of God who have already gained heaven: but what shall we do, who being children of the devil, every day heap sins upon sins, considering withal that our sins are so enormous as deserve of God, rather punishment than pardon. Mine opinion therefore is, that it were very convenient, sith God doth seem to call us by this Religious, that we make no longer delay, nor abuse the patience of his divine majesty, but that we repair unto him, and he will instruct us in the direct way how to free ourselves at length from hell, and even to merit mercy.  
The other two thieves being of the same opinion, they went together with the Guardian to the holy Father, in whose presence being come they kneeled at his feet, saying: Father we have little hope, by reason of the enormity of our sins, that God will use mercy unto us, but if you assure us that we may yet find grace, behold us here ready to do whatsoever you shall command us. The holy Father received them very amiably cherished and encouraged them, affirming withal that they should not doubt but God was very ready to pardon them, whensoever they should be resolved to leave their sins, and that they should rest assured thereof, otherwise they should commit a greater sin than any other that they had formerly committed: and therefore he promised and assured them God would pardon them all. These three thieves therefore being converted, did not only abandon their lewd life, but did perfectly renounce the world, and became Religious of his Order, where living piously, two of them a little after passed from this life to a better. But the third lived many years after, wherein often considering the enormity of his sins past, he was so penitent for them that for fifteen years together he fasted three days every week, with only bread and water, besides the lent and ordinary abstinences of the Order, and was never clothed but with an old habit without tunicle, he disciplined himself every day, and after matins slept no more, but continued still in prayer. In this time S. Francis departed to the glory which God had prepared him: and he surviving, persevering, and continuing in the asperity of life which he had begun, and in continual and fervent prayers, had a revelation from God of the pains of hell, and of the glory of Paradise, such as followeth:   

A revelation of the pains of hell and of the glory of Paradise presented after the death of S. Francis to one of the aforesaid thieves, whom having no more cause to mention, and they being converted by the▪ holy Father S. Francis, it seemeth not improper to put in the place of their conversion, and to take it out of the ninth chapter of the tenth book, disorderly there inserted.  
THE LXXXVII. CHAPTER.  
THis thief converted by S. Francis, being according to his custom one night after matines in prayer, he found himself so oppressed with sleep, that he could not overcome it howsoever he strained himself against it, so that he was enforced to fall into a deep sleep, and was incontinently elevated in spirit by the Angel of God, that carried him over an high mountain all environed with gross cutting stones, upon which the Angel that carried him let him fall, from the top of the mountain even to the bottom of the valley, where being utterly crushed, as he seemed and rather dead then alive, the Angel called him and bid him arise: because he had yet a long journey to make. The Religious answered him: how is it possible you should be so cruel as that, seeing in what plight I am, you would I should travail? The Angel then touching him cured all his griefs: then going before him, showed him a field full of sharp stones, thorns & wild thissels, which he commanded him to pass through bare foot as he was. The Religious knowing no excuse, passed through it, with such pain as may be imagined. After that he forced him to enter into a burning furnace which was at the end of the said field: for having refused to enter in, he caused him to be thrown in with a fork, by the devils there present. Having remained some time in that eternal fire, there enduring that, which he alone that hath proved it can express, the Angel drew him out, and bid him prepare himself to pass further: whereupon he lamenting that without any pity he would force him further, so burned and half dead as he was, the Angel touched him and cured his burning. Then he brought him upon a bridge; that was in such sort made as he could not pass it without falling; for it was narrow and round, so that the feet could take no hold thereon. Under it there ran a very swift flood full of fearful and terrible dragons and serpents: the Religious therefore excused himself, affirming that he could not pass it without falling: the Angel bid him follow him and not to fear, but in his going, to set his feet where he should see him step before. So was he enforced to follow him even to the mids of the bridge with a fear that freezed his breast: but the worst was, that being there, the Angel disappearing, left him, and ascended a mountain, whereon was a very beautiful city, leaving the poor Religious in such fear as each one may imagine: who beheld under the bridge those horrible dragons, that with open mouth attended his fall only to devour him instantly.  
He being in such extremity, not knowing what else to do, very fixedly embraced the bridge, and began to lament and invocate the name of JESUS, whom he besought to have pity on him in that extreme necessity, and to deliver him of that imminent peril. God having heard him, he seemed by little and little to have wings grow out on his back: whereupon he began to hope, that his wings growing great he should fly unto his guide. Now wanting patience to expect the full growth of his wings, such being his desire to be thence, he endeavoured to fly: but he fell again on the bridge, and his wings also were loosed from his 
Psal. 54.  back. Wherefore embracing the bridge again, he began to lament and with the Prophet to say: Who shall give me wings of a▪ dove, that flying from so perilous and mortal estate, I may attain a secure repose? Only thou my lord JESUS CHRIST, my sole hope and true redress. He had scarcely ended these words, but his wings did grow again: but he had no more power than before to expect the sufficient growth of his wings▪ by reason of his extreme fear, so that he fell and lost them again. Then he prayed, and resolved to expect till his wings were fit to carry him, though every hour seemed to him a thousand years. So having attended till he knew them to be of sufficient strength and force, he mounted into the air, and flew up to the high mountain where his guide was, where they both together went towards the gate of that supreme city, wherinto the Porter admitting the Angel, made him stay without, ask him who he was, and who emboldened him to come there, He answered that he was a Frere Minor, and that his coming so far was not of presumption or of his own motion, but was conducted thither. The Porter replied. Attend till I call S. Francis to see if he know thee. In the mean while the Religious viewed the walls and structure of that admirable city, that were so lustrious and resplendent, and with all transparent to behold all the iubilyes and exultations made by the Angels and blessed within, which to his exceeding contentment beholding, he saw the holy Father S. Francis coming and with him brother Bernard Quintavalle his first disciple and other Religious his companions, trained with an infinite number of the blessed: who seeing him commanded the Porter to admit him in which he did: and he was very amorously received by the holy Father, who showed him all the marvels whereof neither the eye nor ear, nor understanding of any mortal man is capable.  
The Religious was so satisfied and content with this view, and in his soul conceived such consolation thereof, that he no more remembered all his travails past, then if he had never endured them. S. Francis then said unto him. My son admire no more: for it is necessary that thou return into the world: but grieve not, for God hath appointed thee a very short time of seven days only, that in the mean time thou mayest prepare the better: which ended I myself will come to thee, and will conduct the thither to enjoy with me this immortal glory. The blessed Father S. Francis with a very rich mantel, and his holy stigmates glittered as shining stars, with such a splendour, that he seemed with his beams to illuminate the greatest part of that great city. The Religious did there know many SS. of S. Francis his company whom he had seen in the world, all whom he nomminated at his return. at length having received the benediction of S. Francis, he awakened out of his sleep and heard the bell ringing to the Prime for it was yet early morning, and he seemed to have spent many years in his journey; he then recounted the vision to his Guardian and the Religious, for the consolation of all such as live in labours and afflictions: and to demonstrate that whatsoever sinners they be, God doth never abandon any one, but doth ever assist and preserve them in all their tribulations, till he bring them to his kingdom. Now for confirmation of all the precedent, the Religious fell incontinently sick, and with an admirable fervour of spirit prepared himself for his last hour. The seven days expired, the glorious Father S. Francis came as he had promised and carried the soul of this thief into Paradise. This holy Father then by this humility in this sort gained souls unto God, as by the ensuing example shall more appear.   

How S. Francis converted certain other thieves: this was the 27. chapter of the 10. book, transferred hither as a place more proper unto it.  
THE LXXXVIII. CHAPTER.  
THere were certain thieves that had their residence on an high mountain, whence they descended to rob the passengers they found on the ways, and some time very hunger constrained them to ask bread for the love of God at the Covent of the Freer Minors, near the borough of S. Sepulchre: some of the Religious affirmed that it was not well done to give them almose being thieves and murderers, such as ought not to be relieved to the detriment of the common weal. Others nevertheless of compassion gave them almose, still admonishing them to leave that lewd and detestable life, and to do penance for it. But S. Francis one day accidentally coming to that Covent, the Religious proposed this doubt unto him, to whom he answered: If you follow mine advice, I hope by the grace of God, you shall gain him those souls: which is, that you take bread and wine, of each of the best you have, and carry it them to the mountain whither they are retired, and that calling them, you very lovingly use this speech unto them: Brethren, fear not: for we are Religious that bring you to eat, then presently spread your cloaks on the ground, and set them your bread upon it, and with a joyful humility minister unto them, till they have done eating: After that in favour of that charity on your part exhibited, and of what you may thenceforward do them, pray and conjure them not to hurt, kill, or offend any man personnally, and for that first time require no other thing of them. An other day according to the good answer they shall give you, you shall carry them other bread, wine, eggs and cheese, which you shall present unto them with the greatest humility and kindness that you can, than you shall say unto them: Brethren we know well what moveth you to live in these mountains, with so many inconveniences, fears and perils both of body and soul, which you will undoubtedly bring to ruin if you persever in this course. Therefore we counsel you for the best, to give over this life, to put your confidence in God, and he will never abandon you in your temporal necessities. On our part we will not fail for his love and yours to relieve you, at least to save your souls: and I hope in our Lord, said the holy Father, by this your charity and humility, you shall convert them, which proved true. For these Religious following that counsel, the virtue of the holy Ghost in a moment descended on the thieves in such sort that, moved by the demonstrations of those good Religious, they believed them, so that by little and little the greater part of them entered into the Order and there lived piously; and the rest having sworn unto the Religious that they would amend themselves, spent their time in very great repose, and ended their lives as good Christians, to the exceeding contentment and edification of all the country, who for the same gave thanks to God and to those good Religious.   

How much S. Francis shunned and abhorred honours for the love of humility.  
THE LXXXIX. CHAPTER.  
THough by the precedent it may be sufficiently understood how much S. Francis shunned worldly glory, and on the contrary how he rejoiced when God was praised by his works: yet it will more manifestly appear by this which we are to speak of him, on this occasion: Having one day ended his sermon in the city of Iterrena, the bishop arose, and after he had made a short exhortation to his people, in the end he said: That from the time that God had planted the Church, he never abandoned it: but did always illuminate and assist it by mean of some perfect men that continually supported the same, but now he did illustrate and maintain it more than ever in this poor barefoot and idiott, utterly misprised for his love: whereupon he concluded, that they were much obliged to give thanks unto his divine majesty, for that his singular benefit. As soon as 
S. Franc. very graciously thanked a bishop for publicly calling him idiot.  the bishop had ended, S. Francis doing him reverence; very joyful replied: doubtless, My Lord, never man in the world hath to this day so much honoured me as yourself: for some say of me, this man is holy, and when God worketh any thing by me, many reflecting on me only, give not to God the glory due to his divine majesty: but you (as wise and prudent) have separated the vile from the precious: wherefore falling on his knees before him, he kissed his hands and departed, leaving the bishop exceedingly edified.  

S. Franc. his answer being called S.  If any one called him S. he would incontinently answer. If God should take from me the treasure of his grace which he hath given me in custody, there would remain to me only my body and soul, both burdened with sins and extreme blindness, as are the damned and infidels: but as the picture and sculpture, where the images of God and of the glorious virgin are engraven and painted in wood or stone, are reverenced and honoured as figures of the true image, and as they are stone or wood no honour is attributed unto them: even so, a man that is the true image and portraiture of God, if he be honoured as such, he ought not to attribute that reverence to himself, but to God whom he representeth: yea he ought to repute himself in regard of his sins most worthy of all infamy in this world.  

Why S. Francis once suffered his habit, hands, & feet to be kissed.  With the like spirit he one day received the honour which the people gave him, who kissed his habit, his hands and feet, without making them any kind of resistance, his companion that saw the holy Father to stand still and admit those honours, thought with himself that he was glad thereof, and vainly conceived pleasure thxerin, as afterward he told him: but the holy Father answered him. Brother, these people perform not the least part of what they ought to do: Whereat his said companion was more scandalised: S. Francis then added: Brother I attribute not to myself, but to God, all these honours which thou seest presented unto me, whose althings are, and I remain in my vile estate, which doth not conclude that the presenters gain nothing thereby: because by that mean God is acknowledged and honoured in his creatures. The Religious by this answer was entirely satisfied, with an exceeding admiration of his perfection: considering that when he reflected on himself, he could not on the other side in any sort endure praises and honours.  

And how at an other time he shunned honour that should have been given him.  Going one time to Rome, the Bishop of a city (whose name is perished in the authors) by whose diocese he was to pass, went against him out of the town to entertain him: which the S. in spirit foreseeing, he said to his companion: We may be here molested, for these men which you see, come to honour us, which we cannot avoid, there being no mean to turn out of the way: come therefore after me. He led him to a gross heap of chalk that was close by the way, whereof they made vessels, on which he mounted and did very nimbly tread thereon with his feet. Which the bishop and his followers beholding, they returned without giving him a word. So the holy Father rejected the honour, and a while after he entered secretly into the City, where he edified more by example of pious life then by words of doctrine.   

How by humility he discovered his own imperfections, and what a capital enemy he was to hypocrisy.  
THE XC. CHAPTER.  
TO the end that such as saw him labour virtuously, and perform holy and pious acts extraordinarily, might not imagine that what he did proceeded of any other then of God, that wrought in him, he publicly discovered whatsoever defects he thought to be in himself, though most commonly they were no defects at all. Being one day very sick, he by obedience rebated some little of his abstinence: but beginning a little to amend, the true mispriser of himself taking courage against his flesh, for greater confusion, he said in himself: It is not requisite that the people repute me sober and abstinent, and I on the contrary secretly eat flesh. And so, moved by the holy 
S. Franc. went naked to the market place of Assize to accuse himself of having eaten flesh in his sickness.  Ghost, he commanded some of his Religious, to fasten a rope about his neck and to lead him to the marckett place of the City of Assisium. But his Religious refusing to obey him, he put of his habit, and with nothing on him but that with was under it, he went into the place, called the Berlina, where, notwithstanding he had a quartane aigue, and therefore was very feeble, he began to preach, and when he saw that there was a great concourse of people, he affirmed publicly that they ought not esteem him otherwise spiritual, because in that his lent, wherein he had accustomed to fast in the honour of Alsainctes; he had eaten flesh, for which he prayed them to reprehend him. All the assistants seeing so great a humility, conceived a deep conpunction in themselves, and sighing said: Ah we miserable wretches, that live continually in sin, and entirely apply ourselves to the commodities of this life, without doing penance, what will become of us, sith this S. lamenteth to have eaten flesh in time not prohibited, and upon a just and manifest necessity? he doth nevertheless repent it, and with so much confusion accuseth himself, though he seem nearer death than life: why learn we not of him, who leadeth a life rather to be admired then imitated, and who is a true portraiture of perfect humily, and as the imitator of JESUS CHRIST, contemneth and treadeth under foot the world and the honour thereof, rejecting the shadow of hypocrisy, wherein each one either more or less is intricated?  
But all this was little in comparison of what he did ordinarily for to mortify the first motives of the ambitions of the world and to batter them against the most firm rock JESUS CHRIST, he did as▪ followeth: As often as there assailed him any motion of pride or vain glory; being before the people, he confessed it to the world, saying sometime to his companion: I endeavour to live in the presence of God in an hermitage 
●e would not wear a fox skin on his stomach without being seen.  and other solitary places, no otherwise then if I were in the mids of the world: for if I do otherwise I am an hypocrite. Being one time sick in the winter, by means of an extreme coldness in his stomach, his companion prayed him to have a piece of fox skin sowed within his habit against the flesh and upon his stomach. But he would never consent thereto without condition that there should be an other sowed without, that each one might know he wore a skin on his flesh. Passing by Assisium, a poor old man asked him an almose for the love of God: which name hearing uttered, he took off his cloak from his shoulders, & gave him: Now in performing this act of charity, he conceived a little vainglory, 
He publicly accused his evil thoughts.  he confessed it publicly and acknowledged his fault. What cogitation God had of this his most humble servant, may be judged by the example following.  
Saint Francis being in Alexandria, a city of Italy, he was entertained into the house of a gentleman, who being very devout unto him, said: you must resolve to obey the gospel, and eat whatsoever shallbe presented unto you, and thus saying, he caused a Capon to be brought: whereof the holy Father with the benediction of God did eat; mean while a poor man asked an almose at the door, to whom the S. sent a leg of the capon: the poor man took it and with a malicious and diabolical eye beheld it, and kept it 
A leg of a capon changed into a fish in the bands of a poor man that would scandalise S. Francis.  quietly till the next morning, when S. Francis preaching, he showed it publicly to the people, saying: Behold ye all, the flesh that this Frere Francis the preacher of abstinence doth eat; being last night full fed, he gave me this leg of capon: But God, whose providence is admirable, and knoweth to dissolve the snares of the devil, and to convert them unto his confusion, caused that when the poor man thought to show to the people the said leg, he miraculously showed a fish, wherefore being reputed senseless, he was expelled the church whither he came afterward to ask pardon of God and the S. which being obtained, the fish returned into a capon's leg, and the holy Father publicly recounted the success of the fact: for which they generally gave infinite thanks to God.   

With what rigour he chastised his passionate words and thoughts.  
THE LXXXXI. CHAPTER.  
Having been many days blind, as, by reason of the great infirmity of his eyes which his weepings had procured him, it often happened; he determined for his consolation to visit Brother Bernard, one of his first companions and inward friends, and to remain some time with him, to talk of God. But coming to his cell on the top of the mountain, and finding it shut, he thought he was in prayer, as indeed he was, and having no mean to see him, he called him by these words: Open Bernard, and come comfort this poor blind man, and many times reiterating the same, & the Religious not answering, he was much disquieted, and said to his companion: I have called him many times, & he will not answer me, let us go in the name of God: and so departing judged Brother Bernard to be proud: and nevertheless considering better that it was not his coustume so to do, he turned from his companion, and fell to prayer, where he was not long but he heard answer from God, who reprehending him, said: Little man, why dost thou trouble they self so much, dost thou think it reasonable to leave the Creator for the creature? when thou called'st Brother Bernard; he was with me, not with himself, and therefore he could not answer thee; for he did not hear thee. Which S. Francis hearing he humbled himself to God and asked him pardon.  

What penance S. Franc. did for an ill thought he had of one of his Brethren.  Then incontinently returning directly to Brother Bernard, he met him without his cell, having ended his prayer: and as Brother Bernard fell at his feet, he likewise fell at his; and acknowledged his fault of the ill judgement he had conceived of him: then required of him to enjoin him this penance: I will, said he, that thou set they feet on my throat, and on my mouth, and treading hard thereon shalt say: Poor worm, the son of Peter Benardone, there lie one the earth, sith thou hast so exalted thee in pride, bafe and abject as thou art: which poor Brother Bernard hearing, he would in no sort yield there to, till the holy Father commanded him in virtue of obedience, and then with the greatest modesty and reverence he could possibly, he obeyed, first conditioned that the S. should in like sort do to him what he would; and so having obeyed the S. he reciprocally commanded him very sharply to reprehend him for every fault of his he should know, as often as they should meet together. Thus did the Religious Saints of those days exercise themselves in humility. But S. Fraces hearing that, was in such sort afflicted for having promised him obedience, for the great reverence he had towards him, aswell for his great worthiness, as because he was the first of his Order, as that he resolved rather to forbear his sweet and gracious conversation, then to have subject to reprehend him, though in such a servant of God there were little or nothing to reprehend.  
A Religious that had care of a leper, coming with him to our Lady of Angels, the S. reprehended him for having brought him thither, with trouble and affliction, which he had scarcely uttered but, thinking that he had offended the leper in reprehending the Religious in his presence, he presently went and acknowledged his fault unto his Vicaire▪ 
S. Franc. did eat pottage with a leper for penance in that he thought he had scandalised him.  of whom he demanded for pennace, that he would enjoin him to eat with the leper in one same dish, who not to give him discontent was constrained so to command him; and so there was incontinently brought a dish of pottage from the kitchen, for the leper and himself: it was admirable to see with what patience and taste this worthy servant of God endeavoured to eat of the pottage in which the leper put his finges, which being all covered with the loathsome infection of his leapry, the drops of putrefaction ran into the dish; which caused in the Religious there present an extreme hart-greife and compassion, that their Father without offence should perform so bitter and intolerable a penance. Let this be spoken to our confusion, that seek so many curious arts to season our meats, which we desire to have so delicious. The said Religious did assuredly affirm, that as often thenceforward ae they remembered that refection of their Father with the leper, all meat how delicate soever it might be, made their heart arise, and was disdained of them.   

Of the new and notable Matines of holy humility, which S. Francii and Brother Leo did sing having no Breviary to read them.  
THE LXXXXII. CHAPTER.  
THe holy Father being one time in the hermitage with Brother Leo, he went so far from the cell, that the night prevented them, and having no Breviary with them, the hour of Matines 
S. Franc. assured of his salvation.  being come, S. Francis said to the Brother: will not ye that we employ this time unprofitably? that therefore we pass it in the praise of God, say as I shall tell you: but take heed that you change not any word; I then will say: O Francis thou hast committed so many sins in the world, that thou deservest hell; and you shall answer me, you say the truth, that you deserve a place in the deepest part of hell. Brother Leo, most humble and obedient, promised him to say so: but as the S. began to utter the foresaid words, Brother Leo answered. Know Brother Franc. that you shall not go to hell, but to the glory of Paradise. Which the holy Father admitting, he commanded him again not to say so, but as now I shall tell thee: I will begin to say, Francis thou hast so much offended God, that thou well deservest to be eternally accursed, and you shall answer, without any variation: thou art doubtless worthy to be forever expelled from the face of God: which the good Brother Leo promising to observe, the holy Father with a loud and fearful voice, knocking his breast, began: O God lord of heaven & earth, I have committed so many offences against thy divine Majesty, that I am well assured, I merit to be eternally banished thy glory and perpetually damned: and Brother Leo answered: God will accept thee for such an one, as among the great multitude of his elect thou shalt be especially blessed and glorious in his celestial kingdom. S. Francis more admiring then before, in that he knew how obedient Brother Leo was, he said: why do you not answer me, as I enjoined you, and as you promised me? I now command you in virtue of obedience, that when I say: O wretched and miserable Francis dost thou think ever to deserve pardon of the God of mercies, having always so much offended him? thou art not worthy of grace: I command you, I say, to answer me: thou in no sort deservest the mercy of God. But albeit Brother Leo promised him, yet did he nevertheless answer him: God the Father whose mercy is infinite, and infinitely greater than our sins, will give you his grace, accompanied with most singular gifts,  
The holy Father therefore half angry, said unto him: Brother Leo, why would you not give me contentement in so reasonable a demand, and why have we thus misprised the precept of obedience? Brother Leo falling prostrate on the earth, humbly answered him: God knoweth that I always purposed to obey you, but he would have me speak according to his will, and not according to yours. The S. herewith not fully satisfied, replied, and with instance said: I beseech you, my dear child, to comfort me at least for this once: and when you shall hear me to accuse myself, answer me that I am not worthy of mercy; Brother Leo answered him: Father, if it lie in me, for your satisfaction I will most willingly do it: S. Francis then all bathed in tears, with a loud voice cried out: Ingrateful wretch, dost thou think ever to find pardon at God's hands; and Brother Leo incontinently answered: Father thou shall find it, and shalt beside obtain so many special graces of God, that he will exalt thee on earth and in heaven (than he added:) pardon me, Father, if my power hath not been to speak otherwise, as you desired, for God speaketh by my mouth; thus did they spend the night, & in other like exercises, wherein God did apparently manifest how grateful unto him is humility, as also the true misprise of ones self.   

How S. Francis prepared himself to prayer, and what conditions be that prayeth aught to have.  
THE LXXXXIII. CHAPTER▪  
Sigh we have spoken of the holy Fathers Marines, it seemeth now convenient time, to make some mention of his so perfect prayer▪ Mine opinion is that there is no place more proper to speak thereof, then after the description of his great humility, whereon as on a firm stone, and true foundation, prayer, to have it penetrate even to heaven, aught to be builded. Wherefore he merited to obtain all the 
The first condition of prayer to know ones own misery. 3. Reg. 8.  conditions requisite to a true and worthy prayer; the first whereof, is the knowledge of ones own misery, according to Solomon, when he saith: O living God, if any one acknowledging the wound of his heart to wit, his sins, doth lift his hands to thee in this thy temple, hear him. Now who hath more perfectly known himself? who hath more clearly confessed his fault, and who hath more humbly discovered it to God and men, than this glorious S. Therefore▪ also were his prayers admitted before the presence of God, who fixeth his eyes on the 
Psal. 101. judith 9  humble, and rejecteth not their pious prayers, as the Prophett saith. The devout judith, affirmeth the same, saying: My God the prayers of the humble are always pleasing unto thee.  

The 2. to keep the soul separated from terrestrial things, and elevated unto God Matt. 6.  The second condition of prayer, is to keep the soul ever separated from terrestrial things, and elevated unto God, as saith Isodorus: If the soul will be illuminated with spiritual light, she must precedently purge herself of the filth of worldly cogitations, and so she may be neat and pure before her God. That prayer is pure, which is made without any mixture of worldly thoughts, and that impure where the spirit is employed in terrestrial things. And therefore, JESUS CHRIST, leaving us the form of perfect prayer, saith: When thou shalt pray, enter into thy camber in secret, that thou mayest leave out all care excepting only of speaking with God: shut the door of thy heart, that nothing enter in, to rob his substance: call thy soul, and make her be in herself, without any distraction, and attentive in God, and then thy prayer shallbe perfect before God, and thou shalt be heard. The holy Father S. Francis performed the same, for he so rejected all other care of the world to transform himself into God, that he had no remembrance 
The 3. condition is compassion.  of himself or of his worldly affairs. And therefore most commonly when he prayed, his body was elevated into the air, having nothing in it that could poise it down to the earth.  
God teacheth us the third condition of prayer, by his Prophet isaiah, saying. Give thy bread to the hungry, and thy coat to him that is naked 
Isai. 21.  and relieve each one in his necessities: then offer thy prayers to God, and he will hear thee, call him by this mean, and he will come unto thee. On the contrary, he that shutteth his ears to the demand of the poor, when in his necessity, he shall cry to God, he will not hear him. This piety and compassion was such and so great in S. Francis, that he absolutely gave or bestowed, his only coat, occasion presenting, yea, which is the most that may be, he desired to give entierlie himself, for the only love of God, as is formerly alleged. In regard of this extreme charity towards the poor, and for his example unto the world, he also merited to be so interiorly affected of his God.  
The fourth condition of prayer necessary to a Christian, is to give good 
The 4. condition is to hearken unto God. Prou. 28.  ear to God, if we desire to be heard of his divine Majesty. for God will abhor the prayers of him, saith the Sage, that hath not ears to hear his holy commandments: therefore the sinner hath no cause to complain that God doth not hear him, because himself did not first hear God: and if he hear him in one only thing, or two, or three, he proveth deaf in all the rest. And therefore, on the other side, one Pater noster, or one ave Maria, of a Christian fearing God, is with greater reason heard, than a thousand of a vicious and disobedient person: the holy Father S. Francis obeyed God in such degree of perfection that having called him by his grace, he did not only labour to accomplish his divine precepts, but even the Counsels of his gospel, without omitting the least point: therefore also did God afterward graciously grant him what he demanded, so far forth as he permitted other creatures to obey him.  
The fifth condition is, that he that prayeth do also separate himself 
The 5. is to be separated from worldly conversation for ever. S. Bernard. Matt. 26. john. 18.  from the conversation of the world, not only when he would pray, but even always, if he will pray perfectly, and that he sequester himself into some desert and solitary place, if he will that his soul be always disposed worthily to pray unto God: The contemplative Father S. Bernard, speaking by experience saith: If the world delight thee, thou shalt ever be impure: Our Lord JESUS CHRIST hath also left us example hereof, for he often went up to the mountain, and left his best beloved disciples, to unite himself alone to his Father; So this glorious Saint found himself so much more gratified by the communication of the holy Ghost, as he was farther estranged from the rumours of the world, and farther sequestered into solitary places, wherein, he was so far from being subdued by cogitations of the world, and by the infections thereof, that he obtained notable victories against the devil. He shunned sensual light, as distractive unto the heart, and having given some repose unto his body in the beginning of the night, he spent the rest in most deep silence, & in high contentment with his beloved God. The sixth condition of perfect prayer, is, a fervent charity towards 
The 6. is ardent charity.  God, without all fear, not like unto that of the cold▪ negligent, and new beginners; for this perfect charity expelling all base fear and labour, doth by love unite the heart of man with the goodness of God. This love was such in the holy Father, that it continually burned in his heart, as a living fire, the flame whereof dilated itself in charity, to the benefit of his neighbour, through all the parts of the world.   

Of the perseverance of his prayer, and of the effect it wrought, and continued in S. Francis.  
THE XCIV. CHAPTER.  

The 7. condition of prayer, is perseverance therein. Luc. 18.  THe seventh condition is perseverance therein, because God saith we must always pray, and not cease. Of this point it may be alleged that the life of S. Francis was a continual prayer unto God, either for his own salvation or his neighbours, desiring to communicate his Redeemer JESUS CHRIST unto all Creatures, that they might know and love him, as he did, and that for his own part, he might ever dwell with his divine Majesty▪ But being, by the impediment of the weight of his terrestrial body that was a stranger and remote from his true country, disabled to enjoy his beloved, he, by perseverant prayer endeavoured with all possibility, to keep his soul always united unto him, which was not over-difficult unto him, as having so mortified in himself earthly afflictions, that he conversed in spirit on high with the blessed, as a Citizen of heaven, and familiar in the house of God. Therefore prayer was unto him a singular refreshment in his labours, an assured fortress against temptations, and a remedy in necessities: for distrusting himself, and his proper forces, industry, and knowledge, he had settled and reposed all his hope in God, by mean of prayer, which he affirmed that every faithful Christian ought above all other things to demand of God in this life, considering that without it, one can make no 
Fervour of S. Fr. in prayer  profit nor progress in spiritual life: and therefore, to be an example unto his Religious, he made always to appear exteriorly and interiorly, that travailing or praying, being in action, or rereposing, his spirit was continually attentive unto prayer. And therefore it seemed that he had not only dedicated his soul and body unto his beloved God: but even the very moments of time, to the end that no visitation of the holy Ghost should by his negligence pass, and be lost, as not finding him disposed to receive it. Therefore when in his journey he felt the same, he would stay and let his companion pass on, to know with a very deep attention, what God inspired unto him. And when he was in solitary places, he filled the mountains with sighs, and bathed the earth with a flood of tears, he beat his breast for the offences committed against his God. Sometimes he accused himself as if he had been before a judge, other times he demanded mercy as a child, of his gracious Father: sometimes he sweetly discoursed as if he had been privately with his intimous friend: he hath at such time been heard of his Religious to invocate the clementy of God, by the great commiseration which he felt in himself of the death and passion of our Redeemer JESUS CHRIST, as if he had seen him crucified. He showed exterior gesture conformable to the interior effect. Sometimes he held his mouth against the earth, now he was on his knees, then upright on his feet, now he held his arms crossed, than his hands joined towards heaven. And praying after this manner, he was most commonly seen enuirouned with a great light, and lifted into the air in testimony of the interior light and affection towards God, and then did he participate of the divine secrettes, which he never revealed, but when it was requisite: for he ordinarily said, that one did often loose an inestimable treasure, for a very base price offending the giver, & with danger never to have it again. For which cause when he returned from his exercises, he in such sort composed and dissembled his countenance, that he that had not much experienced it, would never have suspected that he had prayed in such excess of spirit. When he prayed with his Religious, he retained his sighs and all other gestures: whereby he might be observed. He taught the manner to pray secretly, then to say: My God I recommend unto thee this consolation which it hath pleased thee without any merit of mine to grant me: to the end I steal not this great treasure. He assured them that by this mean they should obtain that God inviting them, would say: Friend because thou hast 
Luc. 14.  been so humble ascend now unto an higher place.   

Of the attention which S. Francis had in his prayers, and of the devotion he had in divine service.  
THE LXXXXV. CHAPTER.  
HE said the canonical hours with so great reverence and devotion, that albeit he were most commonly weary and feeble by reason of his infirmities: yet making no esteem thereof, he was always standing or kneeling with his head bare, reading very distinctly. If he traviled when the time of prayer and saying the said 
The reason which S. Franc. gave of his attention.  hours was, he would stay. This practice did he never omit whatsoever rain or storm did happen, saying: If the body that is to be food for worms, desired to eat in repose, with how much more reason ought one to give repose to the soul, when she receiveth the refection of the life which she is eternally to possess without corruption? He said his psalms and what soever was to be said with such attention, as if God had been before his eyes. When he was to name the name of God, he pronounced it so sweetly, that he seemed to lick his l●ppes, such contentment felt he in his soul: yea he commanded his Religious carefully to gather up all the papers they found wherein was written the name of JESUS: that it might not be trodden under foot. He reputed 
With what purity S. Francis served God.  it a great offence, when one spoke unto God, to think of other matters. And if he chanced sometimes to apply his spirit on other▪ affairs, though spiritual, he would accuse himself thereof in confession; yea albeit he had his interior powers so recollected within him by mean of the continual and assiduous exercise therein employed, that the flies of the world molested him very seldom.  
Being one lent at an hermitage he attempted for exercise to make an osier basket, but the time of prayer being come, because in saying the third hour, the basket came to his mind, he took it and incontinently threw it into the fire with these words: I sacrifice thee unto 
How he once celebrated the nativity & with what new fervour.  God, in place of his service which thou hast interrupted.  
This glorious Saint, held the feast of the nativity of our Saviour in particular devotion. Being on a time near unto the city of Grecio, he determined to celebrate that feast after a new manner, thereby to stir up the devotion of the faithful: & having therefore, to avoid scandal, obtained permission of the Pope, he caused a great stable to be prepared in an old hovel, where he caused to be put hay and a manger, than brought thither an ox and an ass, and assembled so many of his Religious, that they near exceeded the inhabitants of the place. But because he had published the solemnity, all the inhabitants of the neighbour places flocked thither as who should be foremost, with flutes, cornets, and other rustical instruments, so that all the mountains thereabout gave echo to their harmony, they ceased not all night to sound and rejoice before that stable, wherein S. Francis and a great number of his Religious prayed before three images of wood, that represented our lord JESUS CHRIST, the Virgin Mary and S. joseph, before which images were lightened a great quantity of lights that were with curious art exquisitely set forth. S. Francis read the gospel atr the midnight Mass, then preached to the people with such tenderness of heart, that when he would utter the name of JESUS, he could not but called him the little child of Bethleem. This feast was not spent without fruit for a famous gentleman named john of Grecio, forsaking the chivalry and nobility of the world and the pomps thereof, became very familiar unto S. Francis and an imitator of him, because he had seen him in vision that night with a child in his arms who seemed to sleep, and whom he sweetly awakened. The hay that was taken from that stable cured many diseased beasts, yea very many men; whence may be judged that God had singularly assisted that devotion of his servant.   

How S. Francis caused the oratory's of Bis Religious to be accommodated: and of the care he had of their entertainment.  
THE LXXXXVI. CHAPTER.  
THis holy Father laboured exceedingly to have his Religious know the mean which they ought to use to pray well, that being free from all worldly employmentes, they might apply themselves to prayer and contemplation, as a fountain that drowneth disordinate thirsts, and on the contrary filleth and satisfieth the soul with a spiritual taste of divine graces. And that the said Religious might more commodiously employ themselves therein, he would have their Oratories sequestered from the bruit and tumult of the people, that they might avoid distraction: and therefore he caused them to be made in the mids of woods and forests with bows of trees and wreathed with rushes, where they spent their lentes entirely in fastings and prayers. And that the care of temporal affairs might not choke the grace of the spirit, nor the cogitations of worldly necessities procure them impediment, he committed to one Brother alone, when the number of Religious permitted, the charged of the door, the kitchen, and larder, appointing all the other Religious to observe the Order following.  
All the morning they were to remain retired in prayer in the divine offices, and very strictly observing silence, till the Officer at the ordinary hour warned them to dinner, which he did by knocking on a tile: for their poverty afforded not them a bell. But he knowing that man consisted of a body and soul, it was necessary the body should be maintained to sustain the soul in the service of God: he accustomed to go into the kitchen, where if he saw nothing to begin their refection, he would go into the garden and thence bring a bundle of herbs which he would mildly deliver the Cook, to have dressed for the Religious. When the Cook had eggs & cheese▪ gotten by begging, the holy Father in time convenient would eat thereof very merrily, to encourage others, and would commend the prudence of the Cook. But if he exceeded, he would reprehend him for the excess, and command him to give nothing to the Religious the day following, which was performed: though most commonly they set themselves at table to eat nothing but dry bread pourchaced by begging, which they did eat with exceeding contentment as a gift received of God, it having been demanded for his sake: Because our Saviour worthily saith: Man liveth not 
Matt. 4.  by bread only, but by the word and will of God. Therefore when they least thought thereon, and had most need thereof, they were provided for by the Angels, with who●●e in their continual prayers they conversed. After they had taken their refection they used deep silence and corporal exercises, labouring about that which S. Francis commanded them for the necessities of the house. Then at the hour of Evensong & Compline, they all returned to accustomed prayer in their Church, and other places there unto deputed.   

Of the efficacy of the prayer of the Saint.  
THE LXXXXVII. CHAPTER.  
OF the humility of heart of S. Francis, did grow a diffidence of his force and knowledge, a perfect confidence in the divine piety, which caused that he did neither desire nor begin any thing, but he would first in prayer demand of God that he would please to inspire him to think and execute his will, whereby he did obtain singular graces for himself and others. at the beginning of his conversion, being yet in the world, he obtained that matters of difficulty (according to the world) as to serve lepers, and to pardon injuries should appear easy and pleasing unto him, so that he had in short time obtained by prayer that, which he could not have attained by tedious exercise. The evangelical perfection was revealed unto him; and what the Religious should do in thrice opening the Missal: his rule was approved by Pope Innocent the third, he knew that the will of God was he should assist to the saving of souls. Our lord spoke to him in the Crucifix, & in divers other manners revealing unto him what he should do: he subdued the assaults and embushes prepared against him by the artifice of the devils, who fled when they could no longer resist him. It were not possible to recount by order all the graces which by prayer he obtained of God: for beside the aforesaid, there remain many other to relate, of which we will here insert some few and the rest in place convenient.  
The bishop of Assisium becoming very familiar unto S. Francis, and often visiting him at S. Marie of Angels, going one time unto his cell, he found the door thrust to, and in a manner shut: therefore going near and hearing no noise, he thought he might be ravished in ecstasy in his prayer: which made him desire to see the manner there of: and to that end very curiously opened the door so wide as he might thrust in his head, which putting further to see him, he was surprised with a great trembling, and such a fear, that he could not breathe nor respire: and was miraculously thrown far from the cell and lost his speech, wherewith he was so terrified, that he had scarce the force to return where the Religious were, to whom, having recovered his speech, he presently acknowledged his fault in his presumptuous enterprise. Thenceforward he much more reverently respected saint Francis hen before.  
The Abbott of S. justin in the diocese of Perusia, meeting him one day, alighted off his mule for the great devotion he had unto him, and embraced him, discoursing a long time of certain affairs: at their parting he besought the S. to pray for him, which he promised: and so being separated, S. Francis withdrew himslfe from his companion saying that he must pay the dept which he would perform to the benefit of the Abbott, who in the same instant that S. Francis prayed for him, felt himself as it were rapt out of himself by an extraordinary fervour which overpast, he knew right well the virtue and efficacy of the prayer of the Saint, and afterward related the same to divers.  
Brother Macie an other time saw S. Francis pray in such sort that there seemed lively flames to issue out of his mouth and eyes, and so entirely inflamed he went unto him and calling him thrice, he said: Ah! ah! Brother Macie come to me: wheratt he amazed at such an excess of spirit, cast himself into his arms, and S. Francis lifted him up into the air the height of a lance: and afterward he recounted unto the Religious that in that instant he felt such and so great sweetness, that he never after felt the like.  
Passing by the Bourough of S. Sepulchre, by reason of his infirmities riding on an ass, he was almost stifled by the extreme concourse of people that flocked thither to kiss his feet, coat▪ hands and his habit: whereat he remained so immovable that he seemed rather an image than a man. Being past the Bourough, and not one of those people near him, he demanded of his companions, how far he had yet to the Bourough: whereby they knew that being ravished in spirit unto heaven, he had not felt that extreme press of people. The said Fathers affirmed that the same happened not unto him once only, but divers times, by reason of the great excess of spirit which was ordinarily incident unto him.   

How by prayer he obtained of God what he would.  
THE XCVIII. CHAPTER.  
THough God alone, who endued him with so many graces, is able to express them, yet we must not forbear to relate those that have been committed unto us by writing. Going to an hermitage there to spend one of his lentes, and being unable, by reason of his great infirmities, to go one foot, he borrowed an ass of a poor man, who of devotion would also go with him. The season being extreme hot on the barren and sharp mountains, he had a great thirst, and such as he feared to die thereof: and being no longer able to endure it, he acquainted the S. therewith, who moved with compassion, alighted off his ass, and on his knees prostrated himself before God, and praying, did not arise till he was heard, then arising, he said to the poor man: Go to yonder stone, and by the virtue of God, it will yield thee water sufficiently. He went thither, found water, and quenched his thirst: which done, the fountain shut again, to make it more manifest that by the only m●rittes of the S. God had made the water to issue out of an hard rock●, as he did for Moses.  

S. Franc▪ obtained of God that a covetous man became liberal.  The holy Father being at Spoletum, a lay Brother called Brothre Andrew of Sienna that went a begging, reported unto him that there was a Bourgesse that had little fear of God, of whom he could never get an almose: whereto he answered, that he should endeavour to get were it but one only loaf of him, and should bring it unto him. The said Religious went unto him, and was so troublesome in demanding, that at length by importunity he got a loaf. Having it, he carried the same to S. Francis, who divided it into little morsels, and thereof gave to each of the Religious with condition, that they should all say a Pater and an ave for the avaricious, man: and himself joining with them to pray unto God, they obtained that this extreme niggard became liberal; God permitting him to know his fault, in such sort that thenceforward there was none more liberal unto them than he.  

A gentleman became Freer Minour by the prayers of S. Francis.  A virtuous gentleman did often invite the holy Father unto his house, where he extended so much charity unto him, that casting his affection on him, he much desired to have him of his Order, and to that effect he prayed God that he would vouchsafe to illuminate this his friend to leave the world: which he did with such fervour, that being in ecstasy he was elevated into the air, whiles it chanced that the said gentleman passing by, saw him so in the air, and God with him: who seemed to grant him this grace, being therefore converted and touched by God, he entered into the Order.  
Passing by the forest of Cortone, a Lady of worth came before him and demanded his benediction: which he having given her, she began to recount unto him the miserable estate wherein she then was, to wit, that God having long time before inspired her to serve him, she had a husband so contrary to that her good intention, and such an enemy to their faluation, that thereby she lived in perpetual anguish. And therefore she prayed him for the love of God to assist her. The holy Father answered her, woman have faith in God, for he knowing your holy and pious intention, will accomplish your desire. Go therefore to your house, and boldly use these words unto your husband: I tell you in the behalf of God, that now is the time of mercy, and the time of justice will come hereafter. And therefore, by the wounds of our redeemer JESUS CHR. crucified, I pray you so to dispose, that we may live in the peace and fear of God, and you shall see, said S. Francis, that he will hear you: the woman left him 
By the counsel & prayer of S. Fr. a gentleman was converted from the world to God.  and his companion in prayer, and she in the mean time went away full of consolation. The success was admirable, for coming to her lodging, her husband asked her whence she came, she recounted unto him all by order, and on the part of God used unto him the words S. Francis had taught her, wherewith he became so mild, that he seemed not the man he accustomed to be; and in deed, answered his wife that he was resolved thenceforward to change his life, and to serve God as she desired. Whereto, his wife replied: sith it pleaseth you thus to obey God, it seemeth requisite that we begin the same by a vow of chastity, it is a virtue exceeding grateful unto God, and willbe very meritorious unto us, the husband was content therewith, and so they after lived piously. This conversion gave a marvelous admiration to all those that knew them, and much more, when having persevered piously together, they also died in one same day, the wife in the morning, and the husband at night, she as a morning sacrifice, and he as a sacrifice of the euenning: God permitting that according well on earth, they should, by the merits of the prayer of his servant, be also united in heaven, leaving to the inhabitants of that place, a perpetual memory of so worthy a miracle.   

Of certain apparissions made unto S. Francis in his contemplation.  
THE XCIX. CHAPTER.  
THe holy Father S. Francis always sought solitary places, wherrin he might more freely converse with God, and discourse with his Angels; and there making his cell of bows of trees, distant from those of the other Religious, he enjoined Brother Leo his companion, to visit him no more than once a day, and to bring him only bread and water, and once in the night at the hour of Matines; and at his coming, to say: Domine Labia ●ea aperies, and if he answered. Et os meum a●nu●ciabit laudem tuam, than he should enter to say matines with him: but if he answered not he should depart in peace: because, he was sometime so ravished in ecstasy, that he could not speak, day nor night▪ Brother Leo very seriously observed the commandment of the holy Father, nevertheless he sometime watched him for his consolation: he oftentimes saw him elevated into the air, and then he boldly embraced his feet when they were low enough to do it: for at such time he was lifted higher than a great tree, and at other times so high that the eye of man could not attain the sight of him▪ which when Brother Leo saw, he would fall on his knees under him, and ask mercy of God.  
This Religious ●●counted that he saw him once on his knees having his countenance fixed towards heaven and his hands joined together, when he heard him utter these words, which with great effusion of tears he often repeated: Who art thou, my God, and who am I? at which words he saw a light to descend on his head, and in the same heard a voice that spoke unto him: but he could not understand the words, being remote from him for fear the Saint should perceive him, and of reverence, reputing himself, unworthy to hear the divine secrettes; he only saw S. Francis th●ise to put his hand into the said flame of fire, which done the vision disappeared▪ But Brother Leo could not go so gently but the holy Father heard some noise: and therefore said: I command thee in virtue of our Lord JESUS CHRIST, whosoever thou be, to stay there. Brother Leo staying said: Father, it is I. S. Francis, call him, checked him for it: but Brother Leo acknowledging his fault, prayed him that sith he had pardonned him, he would also so much favour him as to tell him what signified the vision which he had seen. The holy Father willing to satisfy him, in this manner expounded it unto him: Know that when you saw that light descend from above, God communicated unto me the knowledge of his divine majesty, and of myself, which was it that I demanded of him, saying My God, who art thou, and who am I? that is, his greatness, and worth, and my extreme baseness, and the very nothing that I am: and therefore I never accustomed to reiterate those words. After this revelation, I said unto him, whence is it then, my God, that thou voutsafed so to gratify a worm of the earth, such as myself, so abject and vile? and he answered me such high matters, as human understanding is not capable to conceive them. Before he departed, he demanded of me to offer him some thing, I answered, that I had nothing in this world, and that myself was his, that I had given myself to him for ●uer, and therefore knew not what to offer him. Then he commanded ●e me to put my hand into his bosom, and to present unto him that which I should found there: which I did. And I found there 
S. Franc. offered to God three medalles signifying the three vows.  three medalles or balls of gold, which I three several times offered unto him. Then he pleased to explicate unto me that those three balls signified precious poverty, resplendent charity, and rich and golden obedience, which by his grace I acknowledged to have in such sort offered unto him, that my conscience doth not any way reprehend me in the observation of them; Now in counterchaunge of this gift which I presented, he of his infinite bounty granted me that I should ever be thankful unto him both in mouth and heart, for this and all other benefits which his divine majesty hath bestowed on me: and which 
S. Franc. soretold the impression of the stigmates he was to have.  I reputed not mine but his. For this than was it that thou sawest me stretch out my hand three several times. Now sith I have satisfied thee I command thee that whiles I shall live, thou discover it to no person of the world, and that thou watch me no more when I shallbe in prayer. Go then, with the benediction of God, into your cell, and pray to God for me: for with in few days, God will worck such marvelous things in this mountain, that all the world shall admire it. He meant the holy impression of his stigmates.   

Of an other apparition unto the holy Father.  
THE C. CHAPTER.  
AVery young and simple Religious, being in an Oratory, where the Religious accustomed to retire themselves when they went into the desert, (S. Francis being then there) and being surprised by the night, he was to remain there to take his rest, and then he determined to see that which he had so often heard spoken of the holy Father S. Francis, to wit, that when he prayed in the night he did marvelous things. Wherefore every one being gone to rest, he placed himself at the feet of the holy Father, and that he should not go away without him, he tied their girdles together, to the end that if he arose he might be awakened. But this devise little availed: for S. Francis arising very gently, loosed the cords and went to pray otherwhere. The Religious that was a sleep with his cogitation running on his desire, was not long from awaking, and finding himself alone and deceived, purposed at adventures to follow him through the woods: to whom God was so favourable, that he found the holy Father in prayer on the top of a Mountain; and he seeming to hear some speech, saw a marvelous splendour that environed the S. and therein, our lord JESUS CHRIST, with the glorious virgin his mother, S. john the Evangelist, and an infinite number of Angels that were there present: which the Religious seeing, he was seized with such a terror that he fell as dead to the ground, and had no feeling till the holy Father having ended his prayer and returning to his cell, by reason of the darkness of the night stumbled against him. So conceiving presently who he was, embracing him and laying him on his neck the best he could and God assisting him, as a good Pastor he carried his beloved sheep to the fold, and having reduced him to himself, & made him report what he had seen, he likewise commanded him, not to reveal it to any living creature, during the time he was as in this world.   

Of an other vision.  
THE CI. CHAPTER.  
Going one time from one Monastery to an other, there was committed unto him for companion a young Religious that had no great fear of God. So having refreshed themselves in the Monastery, whither they went, the S. repaired to his rest before the others, that he might rise to prayer, when the rest were in their first sleep, as he accustomed to do, and his said companion remained with the other Religious, to whom murmuring against the S. he said, that he did eat, drink, and sleep very well, and withal that he was reputed a S. and therefore he resolved to go see, if he arose in the night to pray as the said Religious had assured him he did, and to that end, he slept not that night. at the second watch he perceived the holy Father to arise, who hastened into a wood thereby, whither the Religious followed his steps very gently. Being come to the place that seemed most proper, and falling on his knees, he began to cast out his ordinary fervent sighs and pious inflamed speeches, beseeching the glorious virgin to show him her sweet child, in such sort as she brought him into 
A Religious doubting of the purity of life of S. Francis was sufficiently assured thereof having watched him one night.  the world. This prayer ended, the said religious saw the holy virgin mother, appear in a most resplendent light, who coming to the Saint with an admirable benignity delivered and laid her son in his arms, whom the S. having thanckfully received, he tenderly embraced, clipped, and kissed very amorously; this infinite contentment and contemplation of the S. continued even to the break of day, when he rendered him again whence he received him, then with most humble reverence kneeling on the ground, all the vision disappeared. The said Religious was so edified by this miracle, that he craved pardon of the S. and changed his life. This holy Father had such and the like visitations of the glorious virgin Mary, of the blessed Apostles S. Peter and S. Paul and of the glorious Archangel S. Michael, for the particular devotion he had unto them; and they all did exceedingly comfort him; as his Confessor and companion Brother Leo, did divers times hear and see.   

How the privileges which God gave to the Frere Minors, were by an Angel, declared to their Father S. Francis. This is extracted out of the 26. chapter of the 10. book, and here set in his proper place.  
THE CII. CHAPTER.  

Seven privileges which God granted to the Order of the Freer Minors.  Saint Francis being in the Covent of Saint Urbin, the Angel of God appeared unto him, who revealed unto him the singular privileges and graces which God had granted to them that observed his rule, and should die in his Order. The first privilege is, that if their intention be good, they shall in althings be governed by the holy Ghost. The second, that in this desert of their pilgrimage, they shallbe particularly defended in their temptations from the snares of their enemies and from the pit of mortal sins. The third that they shallbe so purged here, that the pains of Purgatory shallbe no stop to their speedy passage to the glory which God hath prepared them. The fourth, that they who shall follow their rule with fidelity and fervour, shall merit to hear and obtain that which was promised to the Apostles of God, and afterward enjoyed by them, when he said: ye that have left althings to serve me, shall sit on seats, and shall 
Matt. 19  judge others. The fifth, that God shall give them increase of the goods of this life and of grace, who shall have particular devotion to the Order and to the Religious thereof in relieving them, and shall afterwards if they persever, make them heirs of his glory. The sixth is that they on the contrary, who shall persecute the Order, and not repent, their life shallbe short, or if they live, it shallbe in afflictions and maledictions of God, and after their death shallbe damned. The seventh, that this rule shall endure even to the end of the world, and that temporal provision shall never fail the Professors thereof, that likewise therein shallbe always Religious of good and pious life, and zealous of the honour of God and Religion.   

Of the continual exercises which S. Francis used of the passion of jesus Christ.  
THE CIII. CHAPTER.  
THe principal of all the exercises of devotion wherein S. Francis ordinarily employed his soul, was the passion of our lord JESUS CHRIST, which was so engraven interiorly within his heart, even from the beginning of his conversion, that as often as he remembered the same, he could not forbear to weep, and therefore he so loved the blessed cross, that if it might be ever truly said, that any one hath faithfully carried it after God, he hath been one, and doubtless the same, in shunning all temporal consolations, seeking and finding all kind of affliction in this world, to suffer with JESUS CHRIST. He was also, by means of his continual prayers, abstinences, watchings, and pilgrimages, become very diseased and infirm: for he was subject to the headache, grief of the eyes, and of the lungs: notwithstanding he omitted not the pious works that caused those infirmities. He had no care to be cured thereof, excepting his eyes for the benefit of his neighbour, that he might suffer in his infirmities with his God: such was the interior and perfect love, which he bore to his most holy passion for which, every thing that to us seemeth carnally bitter, was to him spiritually exceeding pleasant.  
Being one day transported by this dolour of the passion of his sweet JESUS CHRIST, not suspecting to be heard, he cried out with a loud voice, as if he had then seen him die: whereupon a man of honour that feared God, who had been familiar unto him in the world, passed by where the holy Father was, of whom he very instantly and as utterly amazed, demanded what disgrace had befallen him, S. Francis with tears answered him: I lament and weep for the grievous torments and dishonours wherewith the barbarous jews afflicted my lord JESUS 
The great compassion which S. Franc. had of the passion of our Lord jesus Christ.  CHRIST, which I so bitterly bewail in regard that all the world, for whom he hath so much endured, seemeth to have forgotten so worthy a benefit. Which uttering, he began to poor out a river of tears, in such sort that the gentleman who came thither to comfort him, began himself to bewail the passion of our Redeemer JESUS CHRIST, with his servant Francis.  
Being one time blind (which often happened unto him, and sometimes every month) through the infirmity of his eyes, a Superior of his Order demanded of him, what would follow, sith he could not read at least some spiritual book, by mean whereof he might rejoice his spirit in his infirmity. S. Francis answered him: Brother, I always find so much consolation and so much love in the memory of the life and passion of our Saviour JESUS CHRIST, that if I should live till the end of the world, I should need no other lesson. So that this holy Father carried the gospel better written in his heart, then is seen on paper. Wherefore he often put his Religious in mind of those words of David: My soul hath rejected consolation, I have been mindful of 
Psal. 76.  God, and have rejoiced: as if he said, that he respected no other temporal consolation, sith he enjoyed all consolation in the passion of his sweet JESUS CHRIST. And therefore he exhorted his Religious often to turn the leaves, both night and day, of this pious book of the passion of JESUS CHRIST, without care of any other. And all his sermons and exhortations were (according to the abundance of his heart) of this cross and most sacred passion, to perfect them therein, as a most assured way of salvation.   

An exhortation of the holy Father S. Francis, to the meditation of the passion of our Redeemer jesus Christ.  
THE CIV. CHAPTER.  
BE always mindful, said the holy Father, of the way of humility and poverty of the cross, whereby our Saviour JESUS CHRIST hath walked for our example, considering that if it were necessary for his divine Majesty to enter into his glory, 
Luc. 24.  by mean of this his passion, it is far more necessary for us detestable sinner to tread the same path. And if every faithful Christian be obliged thereunto, much more are we, we I say, who make profession to follow the cross: which God will that we do not only bear, but that by our example and doctrine, we procure others to bear it, and do induce them after us, with them to follow him that is our guide: Considering withal that the good will to imitate the passion of our Saviour, is a particular grace which the holy Ghost bestoweth on the soul, that truly loveth and serveth him, for the soul that is selfe-affected and a friend to herself doth not taste, but repugneth this doctrine of the holy Ghost, nor reputeth this participation of the passion of our Lord, necessary to perfection: yet pretending to make greater benefit by other ways, not ways, but hidden down falls, shunning the gall of tribulations, and the bitterness of the cross of our Lord JESUS CHRIST, she holdeth her heart drowned and blinded in self affection, by other natural and voluntary cogitations, resting assured that she serveth God better in that liberty of life, without respect of the infinite pleasures and contentmentes, which the soul receiveth interiorly in this contemplation and compassion of her God: because they can find no taste but in suffering for him: but the soul purged and entirely exempted from her proper interests, permitteth herself to be guided by the holy Ghost, that he worek in her, at his good pleasure, as an excellent master of the singular doctrine which our Lord left written in the books of his humility, patience, and passion, the infallible ways of Christian perfection. Therefore the soul that obtaineth of him greatest purity, seeketh also to transform herself in to his dolours, reputing all other ways as mortal food, and this alone for a medicine, bitter unto the taste, but right pleasant in fruit, bitter to taste, delicious in operation. So preferring health before the taste, she experienceth how admirable this taste of eternal life is, to have rejected the former that is frail, transitory and mortal. For she experienceth that his love doth not better appear in any other▪ then in his charitable passion, and that the more she transformeth herself into JESUS CHRIST crucified, the more she is transformed into the high and glorious God, because the humanity cannot be separated from the divinity, and himself requireth it as a grace of his Father when he saith: 
john. 17. 12.  I will that mine be where I am▪ And so the soul contemplateth both the one and the other estate of her God, that she may never be separated from him, as she should be, in shunning his passion, according 
Rom. 8.  to the words of S. Paul: That he who suffereth not with him, shall not reign with him: she therefore considereth him mortal & immortal, of which estates the one is of them that run the race, the other 
joan. 15.  of them that have already gotten the price. Now as the price is not given but to them that run, so heaven is not given but to them that carry the cross. Neither is it reasonable that the servant be above the Lord, or the disciple above the master: therefore we see that God communicateth his grace to them that follow him in the aforesaid manner, and on the contrary he taketh it from those presumptuous who affirm that they will adhere unto him, by other inventions, and nevertheless do never leave themselves, and in the end also they are seen erroneously to fall.   

How the holy Father knew the will of God to be, that men should exercise themselves in the passion of jesus Christ.  
THE CV. CHAPTER.  
THe holy Father did not without cause affirm the aforesaid, considering that desiring no other thing than JESUS CHRIST crucified, with S. Paul, and teaching no other unto his Religious the better to secure them and himself, he demanded of God that he would vouchsafe to reveal unto him, in what exercise he and his might appear most acceptable unto his divine majesty: and being inspired of God, arising from his prayer, before the high altar where he was, he took the missal that lay thereon, whereupon making the sign of the cross, he began again to pray unto God, that he would please by the opening of that Missal, to manifest unto him wherein he was best served. Then opening it, he found the passion of our Redeemer, and not trusting the first time; at the second he found the like, and the third time the same: Being thereupon fully encouraged, he prepared himself to suffer, and as presaging what should arrive unto him, he gave thanks unto God that he would please to make him participant of his passion: so that being no longer able to conceal the alacrity of his heart, as drunken with the spirit of divine love, he showed it exteriorly, singing praises unto God in the Italian tongue, and in French, and often times with two sticks, whereof he held the one in form of a viol on his breast, and the other he used for a fiddle stick. But he never ended his songs, till he was utterly melted into tears, with such an excessive dolour, that what he held, fell out of his hands through his extreme feebleness, without any feeling of his; washing his soul with the tears of his corporal eyes, which he made blind, to illuminate his soul interiorly. And though he had attained to such degree of perfection and sanctity, he answered his Physician, who told him he would destroy his eyes if he did not abstain from such weeping, that he would rather lose the eyes which he had common with flies, then the tears, by mean whereof he illuminated the eyes of his spirit, and made them like unto those of Angels, in the contemplation of God. Notwithstanding which torrent of tears, he always sheved a gracious face as one that by reason of the purity of his conscience, feared nothing, and was ever united with God. He also joyfully received whatsoever came from his holy hand. But in regard that one could not arrive to this perfection without having precedentlie washed his soul from the spots of sins and imperfections, he ordinarily persuaded his Religious to endeavour to purge themselves with tears poured out for the passion of our Redeemer JESUS CHRIST.   

How the hole Father S. Francis seeing any creature afflicted could not forbear to weep, considering therein his God, in his dolorous passion.  
THE CVI CHAPTER.  
BY this charity of compassion which he perfectly carried to JESUS CHRIST, his soul remained so affected to suffer all adversities with his neighbour as a member of JESUS CHRIST, that he was as much grieved as if himself had endured, and this purity so augmented that he could not endure any creature to be afflicted, though they were unreasonable, and among them, those particularly, to whom the holy scripture compareth our Lord JESUS CHRIST: and therefore he loved little Lambs, in whom is figured the patience & meekness of our God. Coming from Ancona to Osimo with brother Paul, whom he had made Provincial of the Marches, he met upon the way a shepherd that among many goats and kids, had one only sheep, which beholding, he felt his heart through pierced with grief, to see the said sheep alone among so many goats and kids, reprobate creatures: he therefore said to his companion: Behold, brother, how meek that sheep is among those goats: our Lord walked so humble and meek among the Scribes and Parisees, in memory whereof I pray you let us endeavour to redeem it out of 
S. Franc. desired a sheep because it was among goats & kids & had it.  this shepherds hands. But his companion not knowing what remedy to apply, in regard they had no money, he began with the holy Father to bewail his grief; they both thus weeping, by chance there arrived a merchant, who having demanded them the cause of their weeping; and understanding the same, paid the sheepeard for the said sheep and gave it to the holy Father, who full of comfort, conducted it to Osimo, even to the presence of the Bishop, who admiring thereat, and demanding the cause after he understood it, was much amazed at the great goodness and admirable simplicity of the holy Father, & began also to weep. Now the day following, that the sheep might not be worse entreated, he left it with the Religious women of Severina, which was much to their contentment, for the devotion which they boar to the S. And therefore keeping it as a peculiar relic, in short time it yielded so so much wool as they made thereof an habit, which was sent him in their name to the chapter following: which he received with such affection, as cannot be expressed: for embracing it very lovingly, he called all them that were there, to rejoice with him, at the profit he had made of that sheep.  
On an other time he met in the same Province of Marches, a country man that carried on his shoulders two lambs to sell at the Marckett, & coming near the holy Father, he laid down his Lambs, a little to repose himself, the two lambs, then that were bound together began to bleat, & the poor holy Father to compassionate them, wherefore turning to the country fellow he asked him why he held them bound in such extreme affliction and torment, and he answered; because they should not escape, he being to carry them to the market where necessity enforced him to sell them, and that he could do no less, the S. replied: and what will they who buy them do with them? the fellow answered O simple man, they will kill them, then cause them to be baked, boiled, or roasted according to their appetite, and so eat them. S. Francis, exceedingly 
S. Franc. gave his cloak to save the life of two lambs.  afflicted, said to himself: it shall not be so, for I will have them myself: and withal went to the fellow, and said: come hither, wilt thou give me thy lambs for this my cloak? wherewith he was very well content. So having made exchange, the holy Father bethought himself how he might do to save them; whereof having consulted with his companion, they found it most expedient to render them to the country fellow, which they did upon his promise that he should neither sell nor kill them.  
Being in the monastery of Verecondo near Agubio, a poor sheep brought forth her young one near unto a sow▪ which did eat the tender lamb, which S. Francis did bitterly lament with these words: Ah▪ little lamb, how well dost thou represent the innocent death of my Saviour JESUS CHRIST: then as zealous of the honour of almighty God, he laid his malediction on the said sow, which at the very instant did admirably fall diseased, and within three days died: and by force of this malediction, became of so loathsome savour that she was cast into a ditch where neither dog, nor foul, nor other beast would eat her, but she dried up, and so remained for memory long time after. This example should teach us, by the temporal punishment of this beast, that whosoever useth cruelty towards his neighbour, cannot avoid the eternal judgement of God: as also how just the compassion of this 
Psal. 21.  S. was, sith it merited to be heard of God, who being, by his Prophett David, called worm, and not a man; the holy Father took up the very worms he found on the ways, that passengers might not tread on them with their feet. In the winter he gave either wine or honey to the flies to preserve their lives, and so by mean of all creatures, he elevated his heart to God the Creator, in whom he lived with full consolation.   

An exposition of the glorious Father S. Francis, made on the Pater noster.  
THE CVII. CHAPTER.  
THe Pater noster, was the principal of all the prayers which the holy Father most contentedly used, wherein he coceaved a marvelous taste, elevating his heart unto God. And therefore he taught his Religious, for edification of their neighbour to say it in this manner: Our Father, most blessed and most holy, our Creator and Consolatour, which art in heaven, amongst the Angels and SS. whom with they presence thou dost illuminate, thyself being the light; thou dost inflame them with love, thou being love itself, raising them to thy glory: thou dwellest in them, because thou art the sovereign eternal good, whence all good is derived, and without which nothing is good in itself; Hallowed he thy name, and let thy knoweldge be manifested unto us: that we may the better know the greatness of thy benefits, and the accomplishmenr of thy promises, the eminency of thy Marestie, and the depth of thy judgements; Thy kingdom come, to the end thou now reign in us, by grace, and that hereafter we, attain the other of glory, where is eternally thy glorious presence, with perfect love, glorious company, and joy and alacrity without end; Thy will be done in earth as is it in heaven, that we may love thee with an infinite love, and may be always in cogitation with thee, that we be with thee in intention, and with thee in spirit, seeking thine honour in all our actions, with all the forces and powers of our soul, and body, freely employing all in the service of thy love, and in no other thing, and that, to observe thy commandment, we love our neighbour as ourselves, showing to all as to ourselves an entire charity, for thy love, rejoicing at the good of others, as at our own, compassionating their necessities and afflictions as our own, giving them all assistance we can possible, far from offending them, as ourselves would desire to be assisted in like necessity: Give us this day our daily bread: that is, thy dearly beloved and blessed Son, our Redeemer JESUS CHRIST, in our spirit and understanding, with all reverence, by the great love wherewith he hath affected, and by what soever he hath said, done, and endured, for us wretches; And forgive us our debts, by thine infinite mercy, by the virtue of the passion of thine only Son our lord JESUS CHRIST, and by the merits and prayers of the blessed virgin Mary, pardon us also good God, As we forgive our debtor: and if we pardon not them perfectly as we ought, make us, Lord, to do it, that we may merit pardon. Grant, good God, that by thy love, we do not only forbear to do evil for evil, nor hate our enemies, but that we love them, and that by good offices and prayers for them we demonstrate the same to thee, O God of mercy. Lord God forsake us not in our cruel temptations, both secret and manifest, and permit us not to fall therein, but deliver us from evil, past, by mean of true contrition, and holy penance; present, by preservation of thy grace, and future, by perseverance in thy most holy fear. Amen.   

Of certain other mystical prayers and canticles, which the holy Frther S. Francis made.  
THE CXVIII. CHAPTER.  
The Holy Father in his canonical hours said in latin these prayers following, which he composed in the praise of God.  

Apoc. 3.  HOly, holy, holy, lord God almighty, which art, which hast been, and art to come, thou art worthy that we offer unto thee, and to receive of us, all praise and honour, and that we exalt and acknowledge thee above althings, the lamb that was slain is worthy to receive all virtue, divinity, wisdom, force, glory, honour and benediction. Let us always praise God, let us yield the honour dew unto the Father, the Son, and the the holy Ghost: let us praise God for ever: let us praise the lord of heaven, and earth, and of all other things created under and on the earth, with those that are in heaven: let us praise God and exalt him for ever. Glory be to the Father, and to the Son, and to the holy Ghost. Let us praise God for ever and magnify him as he hath been, is now, and shallbe world without end. Amen. Let us praise God and exalt him for ever, Amen.  

An other brief prayer unto God.  
Almighty most high and my sovereign good, all good that only is good. We give thee all praise, all praise, all glory, all honour, and yield thee all the thanks we can, and will that all good be referred to thee alone, Amen.   

An other short prayer, for the divine office  
Most high most mighty, most just, and most merciful lord, afford us miserable wretches so much of thy grace, that we may accomplish thy holy will, and may with all diligence seek that alone which pleaseth thee: that being interiorly illuminated and inflamed with the fire of the holy Ghost, we may tread the most holy steps of thine only Son our Redeemer JESUS CHRIST, that by mean of this thy grace we may see thee with the blessed, thou that art the most high God, who livest in perfect Trinity, simplicity, and unity, and as almighty reignest in eternal glory. Amen.   

A prayer to the Queen of heaven and to the Angels.  
God save thee, holy Queen, most holy Mary, mother of God, and perpetual virgin, chosen of God the Father, and of the holy Ghost the comforter; in whom is faith and the entire perfection of all eminent virtue with all good united, sith thou hast merited to have in thee the author of life and grace. God save thee divine Palace: God save thee the habitation and tabernacle of the Redeemer: God save thee, thou rob of God: God save thee, the servant and mother of God: and God save thee, with all the Angelical powers, considering that thou art sent by the holy Ghost into the hearts of rebels, that of Infidels thou make faithful and true servants of God. O most worthy mother of our Saviour JESUS CHRIST, Espouse of the holy Ghost, pray for us with S. Michael the Archangel, and all the celestial spirittes, unto they beloved Son our lord and master. Amen.   

An other prayer to the virgin.  
Holy Mary virgin and lady, like unto whom never woman was borne, nor shallbe, in the world, daughter and servant of the most high king and celestial Father, most sacred mother of JESUS CHRIST, and Espouse of the holy Ghost, pray for us, with all the Angels and saints, unto they beloved Son, that he will vouchsafe to save us: Glory be to the Father, unto the Son, and to the blessed holy Ghost, Amen.   

Praises unto God.  
Lord God, thou art holy and God of all Gods, that workest marvelous things, that art the mighty and most high, thou art the omnipotent Father, and entirely sovereign lord of heaven and earth, God in Trinity and Unity and sempiternal, sovereign good, all good, and every good thing. Lord God living and true, thou art true love and perfect charity, thou art wisdom, humility and patience, thou art the incomprehensible beauty, thou art true pleasure and assured repose, thou art our hope and joy, thou art justice, temperance, fortitude and prudence of mortal men: thou art the richesse that can satiate us: thou art meek, thou art our only protector and our guard, thou art our virtue, faith hope and charity, and the sweetness and consolation of all; thou art the bounty without end, a great God and admirable, God omnipotent, pitiful, merciful and our Saviour. Glory be to the Father and to the 
S. Franc. devout to the versicle Gloria Pat.  Son etc. The holy Father saint Francis had a very fervent devotion to this versicle Gloria Patri, therefore he often repeated it in his prayers. He respected not so much, Sicut erat. Saying evensong one day with Brother Leo, at every verse of Magnificat, he said, Gloria Patri, feeling therein a marvelous taste and contentment, yea such as he thought he should never be satisfied with saying thereof: he taught a Religious Priest, that was in affliction and extremely tempted, to say, Gloria Patri, which he did, and was incontinently delivered of his temptation.    

Of the Canticle of the sun and other creatures, composed by S. Francis.  
THE CIX. CHAPTER.  
THis holy Father composed a Canticle in latin, in the praise of God, when he revealed unto him the fruition of the glory of Paradise, and because the sun, of all corporal, creatures is the chief of the irreasonable, and our Redeemer JESUS CHRIST is called the Sun of justice, he therefore entitled it the Canticle of the sun, which is that which followeth, divided into eight little verses, conformable to the eight beatitudes. Most high lord, all praises, glory, and honours are thine, to thee alone ought to be rendered and referred all graces; and no man is worthy to name thee. My God be thou praised and exalted of all creatures, and particularly of our brother the Sun thy work, which illuminateth the day that lighteneth us, it is also thy figure, by his beauty and splendour; likewise of the silver moon and glittering stars which thou hast created in heaven so bright and so beautiful. My God be praised by the fire, whereby the night is lightened in his darkness, because it is resplendent, pleasant, subtle, clear, beautiful and vigorous. Let the air and winds, clear and cloudy seasons and all other seasons, praise my God, whereby all other base creatures do live. Let my God be praised by the water, an element most necessary and profitable to mortal creatures, humble, chaste, and clear. Let my God be praised by the earth our mother, which supporteth and nourisheth us, producing such diversity of herbs, flowers, and fruits.  

S. Francis added the ensuing versicle, when he accorded the Bishop and the captain of Assisium, as in place proper shallbe inserted.  
Let my God be praised by them that pardon each for his love, and support in patience, afflictions and infirmities, with alacrity of spirit. Blessed are they that live in peace, for they shall be crowned in heaven.   

The holy Father likewise added the verse ensuing, when God▪ had revealed unto him the day of his death.  
Let my God be praised by corporal death, which no living man can escape. Wretched be they that die in mortal sin, and blessed those that at the hour of their death be found in thy grace, as having obeyed thy most sacred will: for they shall not see the second death of eternal torments. Let all creatures praise and give thanks to my God, let them be grateful unto him, and serve him with due humility. This Canticle was many times sung by the said S. unto his Brethren, whom he also taught to sing the same. He exceedingly rejoiced when he saw them sing it with grace and fervour: for hearing it he merueillouslie elevated his spirit unto God. He sent certain 
Br. Pacificus a Musician.  of his Religious that were very spiritual, unto Brother Pacificus, who living in the world had been a very skilful physician, as we have said, that he might learn them to sing it perfectly in Music, thereby to praise God afterward, when they should preach over the world: for he would they should observe to sing this canticle after their preaching, as a praise unto God, and that they should affirm themselves to the people, to be the musicans of God, and that they would no other reward for this their music, but that they should do penance for their sins. For confirmation whereof, what are the servants of God, said he, but his representers to move and awaken human hearts to true spiritual joy? and particularly the Freer Minors, who are given to the people for their salvation. The holy Father affirmed, that in the morning at Sun rising, a man ought to praise God the Creator of the Sun, by whose beams our eyes are illuminated by day: and that he ought likewise to praise God in the night for his Brother the Fire, because by it our eyes are lightened by night: and that we should be all blind, if God did not illuminate our eyes by these two creatures: for which and for the other creatures whose use we ordinarily have, we ought continually to praise our glorious Creator.    

Of the prayer and thanks giving to God which S. Francis made after the confirmation of his rule.  
THE CX. CHAPTER.  
MOst mighty, most high, most holy, and sovereign God holy Father and just Lord, king of heaven and earth, we thank thee for the love of thyself, because that by thy will, and by thy only Son with the holy Ghost, thou hast created all things corporal and incorporal: then didst frame us according to thine image, and placed us in the terrestrial Paradise, whence through our fault we are fallen. We also thank thee for that, as thou hast created us for thy Son, so for the infinite love which thou didst bear unto us thou hast procured him to be borne in this world, true God and true man, of the womb of the ever glorious virgin Mary, and wouldst that his life should be unto us an example of poverty, humility, and penitence: and that his precious blood▪ his torments, and most cruel death, should be the price of the Redemption of humane nature. Finally we thank thee for that thy Son is once again to come down on earth, in glory and majesty, to chase the accursed into hell, who would not repent nor acknowledge thee for Redeemer; and to say to them that shall have served and adored him, and done penance: Come ye blessed of my Father, possess the kingdom, which is prepared for you from the beginning of the world. But because we miserable sinners are not worthy so much as to name thee, we humbly beseech thee to accept, that our Saviour JESUS CHRIST thine only beloved Son, with the holy Ghost the true comforter, do yield unto thee for each of us the thanks we owe thee, according to thy pleasure, and that he satisfy thee for all the graces thou givest us by his mean and shalt give us, provided that we fail not in our endeavour, such and so great as no human tongue shallbe able to express. We also pray the blessed Virgin, S. Michael, S. Gabriel, S. Raphael, and all the quires of blessed Spirittes, Seraphins, Cherubins, Thrones, Dominations, Principalities, Povers, Virtues, Archangels, and Angels, the blessed Elias and Noah, and all the patriarchs and Prophets, S. john Baptist, and all the holy Innocentes, S. Peter, and S. Paul, withal the other Apostles and Evangelists, Disciples, Martyrs, Confessors, Virgins, and all the saints that have been, are, and shallbe, that with the good pleasure of thy divine Majesty, they give thee thanks for so many favours as it hath pleased thee to afford us, to thee that art sovereign, true, eternal and living, and to thy most glorious Son, our Lord JESUS CHRIST, and to the holy Ghost the comforter, world without end. Amen. Al●etuya. We Frere Minors unprofitable servants, demand of thee and most humbly beseech thy divine Majesty, to grant unto all them that will serve thee in thy holy Catholic, Apostolic & Roman church, and to all Orders of the said holy Church, priests, Deacons, Subdeacons', Acolites, Exorcists, Lectors, Porters, and to all the Clergy, to all Religious of both sex, and to all Kings, Princes, Lords, and servants, Artisans, and labourers, to all Virgins, widows and married women, and to all lay men and women, healthy and diseased, children, young and old▪ to all people, families, & tongues, to all nations; and all the men of the whole earth, that are, and shallbe, the grace of true penance in this life and so perseverance in the true faith, without which no man can be saved; and we beseech thee to grant us grace together with them, to love thee withal our heart, withal our spirit, with all our forces, withal our understanding, and withal our affections, desires and interious wills, sith thou alone hast given us, soul, body, and life, creating and redeeming us by thine only mercy: thou hast saved us, and hast given us miserable, rotten and putrefied, ingrateful and ignorant, lowed and rebellious wretches, & daily dost give us infinite benefits. Permit then, good God, that we never desire nor seek other thing, and that no other thing seem good unto us, or delight us, but they self our Creator, Saviour and Redeemer, only true God▪ that art the perfect good, all true and sovereign good, that only is good and pitiful, meek and delightful, that only is holy, just, true, and upright of whom, for whom, and in whom, consisteth all our pardon, all the grace and glory of all penitentes, of all the just, and of all the blessed that reign in heaven. Permit, also Lord, that nothing prevail and hinder us, but that in every place, in all time, at all hours, & continually we love thee, in verity, and humility, and that we hold thee imprinted in our heart, as our true God▪ And grant, if thou please, that we love thee, honour, adore, serve, praise, glorify, and preach thee for great and glorious, and that we thank thee, thou that art most high and God, three and one, Father, Son, and holy Ghost, Creator of althings, and Saviour of all them that believe in thee, and have placed in thee their only hope and love, who art without beginning and without end immutable, invisible, inenarrable, ineffable, incomprehensible, inscrutable, blessed, praised, glorious, glorified, high, amiable, agreeable, delectable, and above all things desirable world without end. Amen.   

Of the intelligence, and spirit of prophety which this S. had.  
THE CXI. CHAPTER.  
THe holy Father S. Francis had in such sort cleared his soul, illuminated and united it to our sovereign God, by the continual exercise of prayer, that albeit he had no overgreat understanding of holy scripture, being nevertheless illuminated by the beams of divine revelation, he did penetrate the sublimity of the said scripture, with an admirable intelligence of the divine mysteries, by which, acquired science remaineth excluded, the infused of divine love entering in his place. And therefore, what he read in holy scripture, he understood by divine revelation, as a diligent disciple of the holy 
S. Franc. had a science infused from heaven that made him admirable to the most learned divines.  Ghost: he first imprinted it in his memory, and then ruminated the same with an interior taste of devotion: And (if God inspired him not) he never revealed it to any person to appear a learned master, as now the practice is.  
The Cardinal of Hostia, Protector of the Order, who was afterward Pope Gregory the ninth, secretly requested him one time, for the consolation of his soul to expound unto him certain profound places of holy scripture: I do not, said he, demand this theological exposition of you, as of a great doctor, for I know well you have not studied: But I require it, as of a man illuminated of the holy Ghost. The S. satisfied him, and gave him such contentment as he could desire no more.  
Being one day at Sienna, a Religious divine asked him, how the Prophett Ezechiel is to be understood where he saith: If thou do not admonish 
Ezec. 33.  the impious of his impiety, an account of his eternal death shallbe exacted of thee: the holy Father answered: if those words be to be understood generally as they sound, I thus understand them, that the servant of God ought in such sort to burn and give light by exemplare life, and by his pious conversation, that he seem silently to reprehend all the impious: for by such in deed, he preacheth their vices. Wherein is duly to be considered, how much more a Religious is obliged hereunto by the light of his good life, seeing that it is here apparent that if he do it not, he cannot escape the terrible judgement of the living God: which prudent and true interpretation, the divine affirmed to proceed directly from heaven, and that himself could not give a more direct exposition than was given by him, with the swift & speedy wings of the eagle soaring from infused science. And affirmed with all that our interpretation was not such, which proceeding from our blinded understanding, goeth naturally, as a serpent trailing his body on the earth. The said Religious did not try the holy Father in this matter only, but in divers others also, in all which, he rested fully satisfied, and exceedingly admiring at the grace which God had given him, which was so great, that he could not only discover and understand mysteries past, but (which God alone of himself can do) he discovered even the things to come, as if he had had them then before his very eyes, as by this example and them that follow, shall evidently appear.  
The holy Father being yet in the city of Sienna, he once demanded a charity for the love of God of an affectionate friend of his, who directly answered him he would not grant it, but that he should first tell him the certainty of his predestination: a demand doubtless very strange, 
Prophecies of S. Francis.  yea exceeding terrible. But God that would, for his profit, manifest unto the world the merits of this his so glorious servant, was content he should promise to assure him: Being then amazed at this so incivill request, he elevated and addressed his countenance to heaven, but much more his spirit, and so remained in prayer a certain space, wherein was revealed unto him that this man was of the number of the predestinate, and then he 
Of the salvation of his friend.  promised his devout friend eternal life, assuring him of his salvation. But this good man unable to conceal this his so extreme spiritual alacrity, and so coming to the ears of the afore said Religious divine, he was exceedingly scandalised at the presumption of the holy Father. Therefore repairing unto him, filled with choler as an other Pharisie, he demanded if it were true, the S. answering affirmativelie; he laughing and deriding him, said: and who hath revealed unto youthat this your friend should be saved? to whom the S. very jealous of the honour of God, openly answered: he that also told me that the last night thou committedst such a secret sin, and that therefore, in short time thou shalt abandon 
The apostasy of a Religious  thy habit. But because the Religious deserved not pardon, though by manifestation of his sin he might be well assured of the ensuying punishment which he prophesied unto him, he nevertheless did not penance as the holy Father than admonished him, God permitting him to die out of his Order, that by his damnation, he might manifestest the salvation of the other.  
Whiles he was in the camp of the Christians under Damiette, when he went to preach to the great Sultan, he prophesied to the Christians that if 
Of the loss of a battle.  they gave battle they would lose the field. But they not believing him, their fault of incredulity was paid by the loss of the body of the army that was put to flight, where of one part was slain. Returning afterward on this side the sea, and arriving at Celano, he was invited to dinner by a gentleman, where being, as according to his coustume he prayed before his sitting to the table, he saw in his God, on whom he had always his eyes elevated, that which he fore told, as it afterward arrived, for incontinently calling unto him the said gentleman. Confess 
Of the sudden death of his friend  and prepare yourself, said he, for in short time you shall die, and from this time you shall receive the recompense of all the good works you have done, particularly in harbouring the servants of God. Do then in such sort as without impediment you may go directly to God. The gentleman therefore who had confidence in the words of the holy Father, suddenly taking leave of him prepared himself to confession, then calling the companion of saint Francis who was priest, he made an entiere confession unto him: afterwards he recommended his patrimony to the divine providence, so to avoid all impediment. And so with the greatest devotion he could possible he expected when God would call and invite him: but he expected not long, for whiles his family were at table, without other grief, but very well disposed of body and spirit, he rendered his soul to his Creator, according to the prophesy of the holy Father, armed by the divine mercy, with armour convenient and necessary to a true penitent.   

How S. Francis saw the secrets of men's consciences.  
THE CXII. CHAPTER.  
Our lord JESUS CHRIST having chosen the glorious Father S. Francis for Pastor of his flock, he also so illuminated him interiorly by his divine virtue, that he discovered unto him the secrettes of the consciences of those that were his, and likewise their private and hidden necessities: so that by the same mean he knew both the grace which they had received of God, and even that which they then received. By this knowledge he foretold the fall of many, who seemed to have attained the state of perfection, and on the contrary the salvation of many wicked, prophesying their conversion. He saw what should succeed them for many years after, as if it had been present, only beholding the unspotted and clear mirror of divine light, and his admirable splendour, by a divine prerogative and especially the successes and mutations of Religion, which he would sometimes with abundance of tears communicate to his companions. Touching that which concerned the consciences 
S. Franc. knew the thoughts of men.  of his Religious, he both with all possible speed and effect redressed the same: and if they were far distant, he appeared unto them in their sleep, and instructed them what they ought to do, and from what to abstain, as by the sequel shall appear.  
The holy Father coming from beyond the sea, with his companion Brother Leonard, a Religious of very worthy family, and being by reason of his infirmities very weary and feeble, he had for ceraine days the use of an ass. But the poor Brother Leonard that followed him a foot, being also very weary, began to murmur, saying to himself: 
Of a Religious that murmured because going a foot S. Francis had an ass.  what do I poor follow that I am, to follow this man a foot? Is there not great difference between his descent and mine? why then contrary to that which should be, do I go on foot and he on horseback? and even I follow him as a lackye driving this ass, with speed, and so wearying myself as I can no longer endure. The good Brother Leonard went on thus still discoursing with himself in his first motions, when as the holy Father S. Francis seeing in spirit the secret murmur of his companion called him, and alighting from his ass, he said: Brother and Friend, I confess I have little discretion, to see you so wearily to go a foot, and myself to ride at mine ease: Get up therefore on this ass, now at least whiles I remember me, considering that being in the world, you were far more noble and more honnorable than myself. Brother Leonard hearing this was utterly confounded and amazed, that the S. so soon knew his evil cogitation: Falling therefore at his feet, and confessing his vain ridiculous discourse, with a very deep contrition, he asked and obtained pardon.  
Two very spiritual Religious came expressly from Rieta to the Oratory of Grecio, to visit S Francis and to have his benediction. But being there arrived, it was told them that there was no hope of speaking with the holy Father, by reason that having taken his refection he was returned to his cell, where he prayed and slept, and came forth but once a day to eat, it being lent and that being then so solitary, he would not have his companion, much less any other Religious to disturb him, unless he so commanded. These two poor Religious exceedingly afflicted, esteeming themselves by reason of their sins unworthy of such grace, not having opportunity any longer to expect, because their superior had commanded them to return the same night to their Covent, they hastened homeward. S. Francis who in spirit had seen all 
Of two Religious that came to visit him.  this, contrary to his custom came hastily out of his c●lle, and went after the said Religious, who by that time were far gone, and so in an instant giving them consolation together with his benediction which they demanded, he dismissed them doubly satisfied, knowing that the holy Father came by divine inspiration to give them his benediction.  

Of a Religious that by humility would conceal the fault which his companion had committed.  Two Religious coming from Naples to visit him, the elder of them on the way committed some fault, at which the younger was extremely scandalised: now coming to the presence of S. Francis, he giving them his benediction, demanded of the younger, how his companion had behaved himself: he esteeming it indecent to discover the faults of his Brother, answered, well. The holy Father replied, My son, beware that under colour of humility, you do not lie; for I know what hath passed in your journey: and I would have you know that you shall shortly see this man to prove worse: Which so succeeded, for this old man not long after went out of the Order, according to that which S. Francis had foretold for the sin, for the scandal, and for his neglect of doing penance, which is the ladder to divine mercy.  
In the first beginning when none was admitted and received into the Order, but by S. Francis himself, a gentleman of Luca, came expressy to demand the habit of him, he had with him some of his companions, it being when he lay sick in the bishops lodging of Assisium. The said gentleman being conducted to the S. he fell on his knees before him, most instantly beseeching him to admit him into his Religion, but the holy Father beholding him attentively, answered: O miserable man, this request is not granted to men entirely addicted to sensuality and to the world, as you are, for you do lie to the holy Ghost: these tears are feigned and not true; your interior is not with God: neither is it he that calleth you to this Religion. Depart you therefore in good time, for you are not fit for it. The holy Father had scarce 
Of a gentleman that feigned to desire the habit of F. Minor.  ended these words, but the Religious understood that the kindred of this gentleman were come for him: but not believing them, he put his head out at the window, whence having seen them, he was very joyful, and taking leave of the said Religious he returned with them to his house. Those present exceedingly admired the spirit of S. Francis, that knew the feigned intentions of this man who exteriorly appeared so contrite.  
The rest of this chapter is transfered to the end of this first book, with the 31. and 32. chapter of the second book, there placed together as their proper place.   

Of a Religious that seemed a S. The 28. chapter of the 12. book, transferred to this place as proper unto it.  
THE CXIII. CHAPTER.  
HE knew by an other Religious, who being deluded by the devil he more strictly to keep silence proceeded so far, as that he would not so much as confess as did the other Religious but by signs as one dumb: which he used also when he demanded any thing, and without any speech he sheved such signs of spiritual alacrity, that he moved all the Religious to praise God: The fame hereof was presently divulged, so that he was generally held for a S. In the mean while S. Francis arriving where this Religious was, he was advertised of his proceeding; but he answered that he was exceedingly tempted and deluded by the devil, because confession of the mouth was necessary, as contrition of the soul, and satisfaction of works. The superior of the place then confirmed the sainctity of the said Religious, unto S. Francis, alleadgeing that it was not possible he should be tempted of the devil, considering the signs of sanctity which he exteriorly showed. The holy Father replied, prove him in this manner: command him to confess twice or at least once every week, which if he refuse, believe that it is a delusion of the devil. Which the superior having done, the Religious putting his finger in his mouth, and shaking his head, by these signs declared, that he could not do it, for breaking of silence. His superior would no farther urge him: but the great prudence of S. Francis was not long unknown: for a little after this Religious S. abandoned his Religion, a took a secular habit. Two Religious of his companions meeting him attired seculerly, conceiving great compassion of his blindness, said unto him: O miserable wretch and forgetful of thyself, where is that thy solitary and sainct-like life, yea such, as thou wouldst not converse with thy Brethren, nor speak in Confession, for keeping of silence? thou now having lost thyself in the world, abandoned our habit, rejected thy vow, and broken the rule, as if thou hadst no belief of God? but he gave them so devilish an answer, that he plainly discovered, he had not only changed habit but also 
One must beware of singularity.  Religion, and interior virtue. These good Religious could by no means reduce him, though they laboured to reprint in his mind the obligation he had to God, and the peril of his damnation: and so in few days after he died, being in possession of the devil that held him choked: because he would not confess. It is a worthy example for all Religious, to beware of singularity, in matters appertaining to their Order, that demonstrate more pride than spirit of devotion and humility.   

Of other marvelous accidents wherein the spirit of prophety of S. Francis did miracously appear.  
THE CXIV. CHAPTER.  
THe Cardinal of Hostia having on a time command S. Francis to repair unto him to Rieta, where then was Pope Honorious with his Court: and coming near the city he saw a great troop of people that came against him: wherefore stopping his journey, he stayed in a Church, before S. Fabian, a league and half from the city, where was a very poor Priest, that very courteously and in the best manner he could, entertained him: But the Cardinals and many other of his Court, knowing whither he was retired, went thither to see him: by this visitation; the vineyard of the poor Priest was wastefully gathered by the indiscretion of the trampling train of the Cardinals and others, whereat he exceedingly complained, repenting that he had entertained S. Francis, in regard that for the little good he had done him, he thought he should incur such loss. The holy Father, 
S. Franc. obtained of God that a little vigne boar ten times double of that he used, and why.  who in spirit knew the affliction of the Priest, that durst not acquaint him therewithal, and who on the other side knew what fruit he was to procure in that place, whither he had been expressly sent of God, there to plant an abondant vigne of true penitentes: in which respect he could not depart thence, reputing it behoufull to endure the loss of that little material vigne; for the better gaining a spiritual. Nevertheless as a pitiful loving Father, he called the Priest, whom, for his consolation, he bade not to vex himself nor to fear, for of the little that remained of his vigne he should gather double the ordinary, though there appeared almost nothing. The Priest that firmly believed these words, deserved also to be recompensed according to his faith: for whereas he accustomed to have three hogsheddes, he had then twenty, of very good wine, as the holy Father had promised him: which (with exceeding joy and admiration) he related unto him and to all the people thereabout, to the praise of God, and of his servant Francis.  
This holy Father being in the Province of Massa, on the Mount Casal, within a desert Church there employed in prayer, God revealed unto him that in the same Church were relics of his saints. Wherefore determining that they should no longer there remain concealed, and without the honour due unto them, and having no opportunity of longer abode in the said church, by reason of other occurrences for 
Revelations made to S. Fr.  which he was to take order; he commanded his Religious, sheving them where they were, to take them from that place, and to carry them into their church: which having said, he departed. But these good Religious forgatt it: Wherefore they being one day to say mass in the Oratory, thinking to prepare the Alcare, they found under it certain bright and glittering bones, that filled the place with a most delicious savour. Being extremely amazed, and divising who should put them there, they remembered the commandment which S. Francis had given them, and concluded that those were the relics which he commanded them to remove: and that because they had failed therein, God had miraculously supplied it: as accordingly S. Francis, being returned to that place, and having understood the process and pardoned the Religious their negligence who most humbly required the same, thanked God very heartily for that he voutsafed to have care of the very dust of his true servants, than he went to see and 
Prediction of S. Fr. concerning two Religious giving them the habit.  with great contentment to reverence them. Brother Pellegrino and Brother Falcone, coming to take the habit at the hands of S. Francis, he prophesied unto them, that the first, though very learned, should serve the Religious as a lay Brother: and the other, albeit ignorant, should apply himself to contemplation, wherein he should prove most perfect, as the other reciprocally in humility: which came to pass, as in the sixth book, and 55. chapter, shall appear.   

Other effects of the prophetical spirit of S. Francis.  
THE CXV. CHAPTER.  
Saint Francis remaining in the house of the bishop of Rieta, exceedingly 
Prophecies of S. Francis.  afflicted with the grief of his eyes, a Priest called Gedeon advanced by the said bishop, a man worldly affected, had long time kept his bed sick, without power to remove himself, and when any endeavoured to take hold of him or lift him up, he remained utterly crooked, for he could in no manner stand upright. So perceiving that no human application availed, and that Saint Francis rightly to the purpose was there, he caused himself to be brought before him: at whose feet falling, he besought him to make the sign of the cross upon him: The holy Father answered: My Brother and friend, know that because to this day thou hast lived carnally, and according to the allurements of thy sensual appetites, without any respect of the judgements of God, he hath therefore sent this affliction to make thee know and amend thyself. But now in his holy name I give thee his 
To a Priest curing him by the sign of the cross.  benediction: and do advertise thee, that if thou alter not thy course of life, a greater misery will befall thee, for the sin of ingratitude. So having made on him the sign of the cross, the Priest incontinently arose very sound, and stretching himself on his feet, the chine-bone, and the breast plate gave a crack as a staff forcibly broken. But by reason that this ingrateful fellow and enemy of his salvation, returned unto his vomit, being one day with divers of his companions, committing their ordinary sins, about midnight the loose of the house fell upon him, and so being crushed and slain alone, that the divine vengeance might the more evidently appear, according to the prophesy of S. Francis, he miserably ended his life.  
Being at his Oratory in Grecio, it was told him, that the violent storms did every year destroy all the fruits of that place, that the wolves devoured the cartel, and that the very inhabitants could hardly be secure of their lives. The holy Father therefore having 
To a country man.  compassion of these poor people, he made them a sermon, whereby he exhorted them all to amendment of life, as the surest mean to appease the wrath of God: to confess and communicate, with a firm purpose to offend no more: affirming that by this mean God would disburden them of the said punishment: which being effected, he admonished them to beware of sinning a fresh, for then the chastisement would be redoubled. This people moved by these holy demonstrations, prepared themselves with great contrition, confessed, communicated, did penance for their sins and craved mercy of God: in respect whereof and in favour of the prayers of the holy Father, God incontinently freed and delivered them from the tempest and wolves, yea in short time this people did not only repair their dommages past: but became very rich. But alas! they could not long time perfever in this happy estate, which made them forget the behoufull admonitions of S. Francis: which procuring Gods wrath, he so chastised them with the rod of pestilence, that few among them remained alive: he also burned a great number of their houses, accomplishing all that S. Francis had foretold unto them.  
As this holy Father preached in Apulia, a Religious that was fallen from his Order, repaired unto him, fell at his feet, and with infinite tears demanded him pardon: promising if he 
To a Religious fallen from his order.  would restore him the habit, to correct his course of life. The Saint made him arise, and before he spoke a word, showed him a gibbett that was upon the high way, then said unto him: I receive thee, but remember that if thou once again prove an Apostata from the Order, thou shalt be hanged on that gibbett. Which even so succeeded: for falling again, and being shortly after in company with certain lewd fellows, he was apprehended and hanged on the same gibbett, confirming the usual proverb: a wicked life hath a wicked death.   

Of the peace which was made between the Bishop and the Governor of Assisium, by mean of two Religious sent by S. Francis to sing in their presence the canticle of the sun.  
THE CXVI. CHAPTER.  
THe mortal enmities which were between the Bishop and the Governor of Assisium redoubled the griefs of S. Francis his infirmity who lay sick at our lady of Angels. The Bishop had excommunicated the Governor, and he had forbidden all persons to sell any thing to the bishop, or to buy aught of him. So their enmities was every day nourished and increased by some new and diabolical invention, to the great scandal of all the city and the ruin of their own souls. S. Francis seeing that neither ecclesiastical nor secular person laboured to accord them, said one day to his Religious: doubtless this may be a great shame to us that make profession to be such servants of God, to permit this so dangerous and abominable hatred thus to breed, without applying any redress. Whereupon calling two of them, he said: Go presently to the Governor, and in my name bid him to repair to the bishops house together with the principal of the city, and as many as he can train thither; and two others he commanded, to go in the mean while unto the Bishop, and when the Governor and people were come to the Bishop, to sing the Canticle of the Sun; with the verse which he then added, (as is before mentioned) in the praise of God, at which song (said he) I hope those hearts so obdurate against each other, willbe mollified, and they will accord together a perpetual peace: which so arrived. For first the Governor, as if God had commanded him to repair to the Bishop, obediently hastened thither, with as many people as he could assemble, and found the Bishop in a great hall with his Clergy: where being together, one of the Religious which S. Francis sent to the Bishop, spoke to them in this manner: Sirs, and dearly beloved Brethren in JESUS CHRIST, the holy Frather Brother Francis being by reason of his infirmity, unable to come in person, hath sent us hither, to sing you a canticle, which he hath made in the praise of God. He beseecheth you by the love which you bear unto his Majesty, and to him, that you will devoutly hear it, than the two Religious began with a loud voice to sing, the Governor with his hands joined and his eyes lifted towards heaven gave ear unto it, weeping for the great devotion he had to the holy Father. The Canticle being ended, the Governor loudly spoke: I verily protest, that I do not only desire to be reconciled and become friend to my lord the Bishop, whom I ought to acknowledge for my Superior, but even if any one had slain my brother or son I would heartily pardon him: uttering these words he went to the Bishop, and said: My lord behold me ready, for the love of God and his servant the holy Father S. Francis, to do what soever you shall enjoin me. The Bishop also being exceedingly qualified, answered: My duty was, and being a Prelate, I hold myself obliged to have been the first in action of humility and patience: wherein having failed, I repent me, and ask you pardon. And with those words full of love and charity they embraced and kissed each other in token of amity, not without the infinite admiration and joy of the assembly: sith no man had induced them, for which they also gave thanks unto God.   

How much the spirit of prophesy assisted the holy Father S. Francis.  
THE CXVII. CHAPTER.  

Prophecies of S. Fr. to a young man that he should be one of his  THere came one day three young Florentines to ask the benediction of the holy Father S. Francis: whereof the porter having advertised him, without uttering one word he went into the garden, where he gathered five figs, whereof he gave two, unto two of the three young men that came to visit him, and the other three unto the third, to whom he said: within few days you shallbe one of mine, them having given them his benediction he dismissed them. And shortly after, this young man became a Frere Minour, and proved very pious and exemplar. When S. Francis gave his benediction, it was in these terms: The 
In what words S. Francis gave his benediction.  name of our lord JESUS CHRIST be blessed and his sacred passion, the most holy virgin that brought him forth with all the celestial Court. Therefore being one day in prayer, the virgin Mary appeared unto him, and gave him the fairest apple that could be imagined, saying unto him, that as that gift was precious, even so as often as her Son heard these words with devotion uttered: The name of our lord be blessed, it was exceeding grateful unto him, and he so much esteemed them as if some matter of high worth were presented unto him: and therefore the holy Father did afterwards more often use them.  
S. Francis residing at Grecio, where he took physic for his eyes, the Physician being one day come to visit him, he invited him to dine in the Covent, who dwelling not far thence, never accustomed to eat there: nevertheless he was at this time content to stay in regard that S. 
S. Frane. purposely invited to dinner a Physician against all appearance.  Francis had so invited him: But the Guardian being by commandment of S. Francis and in his name advertised thereof, he returned answer that there was nothing wherewith to entertain him. S. Francis sent him reply that he should cause to be prepared the herbs and bread which he acknowledged to have, and should leave to God the care of the rest. Now as they were sitting down at table, there knocked one at the gate, where the porter found a woman that brought a great basket on her head, full of bread, eggs, fish, cheese, fruit, and other things, which a lady had sent them three leagues distant from the Covent▪ which being joyfully received by the porter and set on the table, every one admired thereatt. By mean of this miracle they understood the words of the S. when he bade that the care should be left to God: And when he smiled, the Guardian also sending him word that he was ashamed to entertain the said Physician having nothing wherewith all. So they were more confirmed in the belief they had of the prophetical spirit of S. Francis, and the Physician said to the Religious: verily Brethren we do not know the sanctity of our Father: For I stayed only in respect of him, rejoicing to eat this day with you by devotion, of your gross refection: but he hath waited then to invite me, when he knew by prophetical spirit, that here would be a plentiful repast. The Religious replied that it was particular unto him, to foretell what was to succeed, without ever failing therein.   

Of other like cases of prophesy.  
THE CXVIII. CHAPTER.  
A Religious of the Order deluded by the devil, forsook Religion and under colour to live more perfectly, became a Pilgrim. But committing many offences, he reflected on his error, and with great humllitie went to the holy Father, who seeing 
S. Franc. procured pardon of God for the Apostasy of one of his Religious.  him, shut himself into his cell (at the marvelous astonishment of all his Religious, for he accustomed to show himself very mild and gracious to the penitentes that returned unto him) whence when he came forth, his Religious demanded of him why he shut himself in: he answered that he ran to the armour of prayer, to assist that Religious & to defend him from the hands of the devil, whom he saw over him, and that he had presently obtained the victory. Returning then towards the said Religious, Brother, said he, our lord God hath pardonned thee: but be careful that the devil, under pretence of any other sanctity deceive thee not again, and cause not thee, for any other stepmother what soever to forsake thy true mother: which he perfectly observed, persevering in his Order all the time of his life.  

This that followeth is taken out of the 22. chapter of the sixth book, because it is the beginning of the matter recounted, even to the place here recorded.  
The holy Father S. Francis passing through Tuscan, Brother Macie his companion walked a little before him to discover the way, and coming into a parting way, where one might take his course either towards Florence, Sienna, or Arezza, he asked S. Francis which way they should turn, who answered, as it shall please God. Brother 
How S. Francis made Br. Macie to turn to know the will of God.  Macie replied, how shall God show us his will herein? By thee, said the S. and withal commanded him under obedience to turn and not to rest, till he commanded him. Brother Macie was no less ready to obey than he should have been to command, yea he turned so much that he many times fell to the ground by the giddiness he felt in his head with often turning, and desisted not, though the passengers stayed to behold him, and derided him as an idiott, till S. Francis with a loud voice bid him to stay, which done, he asked him towards what place he was turned, and he answered, towards Sienna. Go on then to Sienna said the holy Father: whither being come, the greater part of the nobles and gentlemen met them and with exceeding devotion accompanied them to the Bishopperick, where the holy Father S. Francis preached upon occasion of two men that by civil sedition had then been slain. And by his preaching he so wrought, that before his departure he reconciled them all: by which work, more divine than human, it manifestly appeared that it was Gods will he should come thither. This holy Father finding himself loaden with the praises of men (which he esteemed an intolerable burden) he one day privately departed the town, without speaking a word to any man.   

The sequel of the aforesaid hundredth chapter.  
Brother Macie therefore that followed him murmured a little to himself, at his little good manners in departing from the Bishop without taking leave of him, & for making him turn as a fool in the mids of the way the day before: but perceiving afterwards that it was a deceit 
S. Franc. knew the thoughts of Br. Macie thatmurred with himself.  of the devil, he very bitterly reprehended himself affirming that he deserved hell, for presuming to judge of the S. as opposing against the divine works by him wrought, as a very true Angel of the living God, in such or like manner accusing himself. The holy Father turning to him, said: Proceed bouldelie, Brother Macie, for this thy last discourse is even so of God, as thy former was of the de●ill. Brother Macie then so much more humbled himself as he more approved the admirable sanctity of his holy Father.  
An other Religious had a great desire to converse with him, but he abstained fearing to offend him by knowing his great imperfections: doubting withal, that offending the purity of his soul, he should also utterly lose his favour. These thoughts being entirely revealed unto S. Francis, he one day called him to him, & said: Brother, I know you desire to converse with me, speak therefore, and say freely what you will, and come to me when you desire: by this 
Of one of his Religious that was troubled to frequent his company.  mean the Religious was so secured, as he remained more affected unto him. These things whereby the prophety of the holy Father Saint Francis was generally manifested, are almost infinite: therefore having hereafter recited two or three other, we shall have ended all that may be collected of all authors. God knoweth the rest.   

How S. Francis prophesied the Papacy to Nicolas the 3. when he was yet a child. This is taken out of the 9 chapter of the 9 book, and here put in his place.  
Matthew Rimido a Roman gentleman, was an affectionate friend unto the holy Father Saint Francis: yea did afterward take the habit of the Rule of the third Order, this man having one morning invited Saint Francis to dine with him, and presenting unto him his son john Caietan, than a little child, who was afterward Pope Nicolas the third, to give him his benediction: the holy Father took him in his arms, embraced and kissed him very lovingly, and recommended unto him his Religion, which procured great astonishment and abundance of tears of the Father present, and much more when he more plainly told him, that the child should not be Religious in habit, but much in devotion, and principal Lord of this world, and protector of his Religion. The holy Father used one of his ordinary exercises of humility with this gentleman, out of the very hearty love he boar to holy poverty: which was, that being invited by him and coming at such time as he was not at home, where certain new servants 
S. Franc. did eat with the poor at his friends house.  not knowing him gave divers poor people to eat within a Court, he likewise received almose and did eat together with them. The Lord Matthew coming home, and finding Saint Francis to eat among the poor, he incontinently sat down on the ground with him: where he would in like sort eat with the poor, and the S. to whom he said: Father, sith you would not dine with me, I must dine with you.   

The sequel of the said hundredth chapter.  
Brother john Bonello, a Religious of great perfection, held a general chapter in Provence, in the monastery of Arles, where he was Provincial 
S. Franc. living & being in Italy appeared to a Religious in the provincial chapter held at Arles in Province.  Minister. S. Antony of Padua preached at that chapter upon the title of the holy cross. It there happened then that a Religious Priest called Brother Monaldus of a very exemplare life, saw over the door of the Chapter in the air, S. Francis, with his hands and feet stretched on a cross: and as he was, he blessed all the Religious, losing his right hand from the cross, whiles S. Antony most profoundly expounded the said title of the cross. Wherefore, the spiritual consolation which they all then felt in themselves was such and so great, that albeit Brother Monaldus alone saw the said S. present, nevertheless they all did participate of the grace: in such sort that if any one would not have believed the relation of Brother Monaldus, he was constrained to be assured thereof, by that which he had felt in his heart. Besides many other like apparitions of the said S. by divine permission, wherein God would demonstrate how near our soul is (when she will receive his grace) unto the divine light, and eternal wisdom, by communication whereof, she ariseth from the world, to unite herself with God, making the humble and poor of spirit, Prophets, revealing high mysteries unto them, as it made David, one of the principal prophets, afterwards S. Peter and the other Apostles, according to the saying of the Gospel: Many things I have to say to you: but you cannot bear them now: 
john. 16.  But when he, the spirit of truth, cometh, he shall teach you all truth: and in these latter days, his humble and simple servant S. Francis. For as he did chose the Apostles, simple and idiots, in regard of the learning of the world, he nevertheless made them famous by doctrine and divine works; and the Shepherd David, to feed the sheep of the synagogue transported out of Egypt, and S. Peter the fisher, to fill the nets of the holy church, with the multitude of faithful Christians: so he would have Saint Francis a merchant, to teach us to traffic and negotiate for this precious stone of the evangelical life, selling all his goods, and distributing it to the poor for his love: and to enrich his church with souls redeemed by this holy mean.   

How the blessed Father Saint Francis, renounced and rendered in the hands of his Brethren, the office of General of the Order, and instituted a Vicar General in his place. This was the 31. chapter of the second book improperly, and therefore, to follow the true Order of his life, we have here put it in his place.  
This B. Father was so zealous of obedience, & especially of that his most holy humility, that he could in no sort dispose himself to command: so that it was irksome unto him to perform the office appertaining thereunto, as to have the charged of governing so many thousands of Religious, to command and reprehend, to advise and correct, to give ordonnances, and to chastise the offenders. Therefore, he resolved to renounce the office of Minister General, as well for the cause hereafter alleged, as the better by example to teach obedience unto his children. Besides he found himself too sickly, so that he could not apply himself to that office as was requisite: and yet would not omit the rigour of his penance, to conserve his body, yea he was better content to continue sick, then by never so little relenting his austerity, to be cured of his infirmities: the occasion was reasonable, to free himself piously of such a charged. And therefore, at the general chapter held two years before he received of our Lord JESUS CHRIST his sacred stigmates, he publicly renounced the office of Minister General, not without the exceeding grief of all the Religious, who by all means refusing, during his life, to admit any other Minister, he was constrained to constitute a Vicar General, that governed the Order in his name; To this effect, he made choice of Brother Peter Catanio, his second son in Religion, a man of great prudence, and very expert to govern: to whom the holy Father promised his cheiffest obedience, and beside to him that should be constituted his Guardian. Which all the Religious seeing, they began bitterly to weep esteeming they should continue as orphans, without the ordinary government of their beloved Father, who comforting them the best he could, his hands joined, and his eyes elevated towards heaven he said: My God, I recommend unto thee this family, which to this hour thou hast recommended unto me: For now, by reason of mine infirmities, other impediments, and just causes to thee known, being unable henceforward to have care of them, I have committed them to a Vicar General, and to other Provincial Ministers, who shallbe obliged to yield thee a very exact account of them at the terrible day of the great judgement; if they chance to perish by their negligence or evil example. And so the holy Father S. Francis thenceforward persevered to be always subject, even to the day of his death; surpassing them all in humility. Yet did he never fail to be very zealous in assisting and with his utmost to favour his Order, even during the life of his first Vicar, who died at the end of the second year of his Prelature, in the Monastery of our Lady of Angels, S. Francis not being there when he was buried. His body wrought so many miracles, that an infinite multitude of people from all parts flocked thither leaving a very great quantity of almose unto the monastery. The holy Father therefore coming thither, and unable to endure either the one or the other, the former for distracting them all, and the latter for relaxation of the order which he foresaw would grow of such quantity of almose, he went to the sepulchre where so many miracles were wrought: and to the deceased he 
S. Franc. commandeth a S. to worck no more miracles and he obeyeth.  uttered these words: My dear beloved Brother, as thou hast always obeyed me during thy life, we being now by thine intercession molested with such a world of peopl, thou must also obey me after thy death. I therefore command thee on obedience that thou work no more miracles, sith by them we are in danger to be ruinated. The deceased (which is admirable to consider) ceased upon this commandment to work any more miracles: such is the virtue & power of holy obedience, in a true and good Prelate, & in a true and good subject, that it extendeth not only on earth and during life, but even in heaven & after death. Yea by it, ceased the glory and eminency of miracles, that exalt the honour of the living God, the more to magnify him by the exercise of holy poverty and the quiett retire from a turbulent applause of the world.   

How S. Francis instituted his second Vicar General. This was the 32. chapter of the second book, but hither transferred to observe due order of the history.  
The miracles of Brother Peter Catanio, being now ceased as we have said, the holy Father S. Francis, by advise of the ministers, in place of the said deceased, subrogated Brother Elias, a man of singular prudence, and very learned, for which he was respected, not only of his Religious, but even of secular persons, Prelates and Princes. He governed as long as the holy Father lived, who the more to honour him, gave him the title of General, though he were not so, for the reason aforesaid that the Religious would never accept other General then S. Francis during his life. The said Brother Elias attributing the said honour unto himself and not to God, he made him know with all that his deep prudence according to the world, was before him but a very sottish folly: for rising into pride, he fell as an other Lucifer, from such an height to the deepest profundity of these worldly miseries, the great mercy of God, by the prayers of the S. redeeming him from eternal punishment as hereafter shall appear.   

This that followeth is the residue of 85. chapter already past, which we purposely omitted, as no proper place for it, as may 
How much the third general of the order of Freer Miners forgot himself.  easily be judged.  
The holy Father S. Francis being at table together with many of his Religious, he took some of the most remarkable in humility & simplicity that sat near unto him by the hands, and turning towards the said Brother Helias, he willed him graciously to honour those other learned & noble Brethren sitting there. Brother Helias, extremely puffed up in pride, without any respect thus answered: O Brother Francis, I doubt not but by your simplicity and careless negligence, you will ruinate this whole Order. The holy Father more curious of his salvation then of himself, answered him; O miserable wretch, this pride which thou wilt not cast off, and this kind of thy passionate behaviour to such evil purpose, willbe occasion that thou shalt die out of the Order. Which so happened, for he died out of the Order, in the Court of the Emperor Frederick the second, who was excommunicated.  
An other time the holy Father prophesied in this manner of this Vicar General; It happened that Brother Helias was once called for at the door of the Covent, by one that affirmed himself to be an Angel, sent unto him from God, and the porter did him the message, telling him that an Angel in human shape expected him at the gate: musing therefore what this might be, he was a long time perplexed, yet at length he went thither, 
An Angel came to speak with him.  and the Angel proposed unto him this doubt, whither it were lawful for the professors of the gospel, to eat of what soever was indiffefently presented unto them or no. at this proposition he rested utterly confounded, for he had purposed to be author of a new constitution in the Order: which was that the Freres might not eat flesh, against their first holy Rule: wherefore he rudely and cholerickly shut the door against the Angel, and returned into the Covent. Which being reported unto S. Francis, he incontinently arose from prayer and went to his Vicar, whom he sharply reprehended saying: Brother Helias you have done ill in shutting the gate against the Angels, when God sendeth them to instruct you. I tell you therefore it is impossible for you to persever stable in the Order, with this pride. The holy Father spoke thus much unto him because it had been revealed unto him that he should die out of the Order, and beside, that he should be damned, in respect whereof he did ever after so disaffect him, that he could not endure to behold him, which was not long unperceaved of Brother Helias: and therefore being very cautelous and subtle, he so laboured and wrought by signs of humility and importunity that he got knowledge of all, wherewith he was so terrified and amazed, that with abondant effusion of tears demanding pardon of S. Francis, he never ceased to supplicate him, that considering he was also, by the passion of our lord, one of the sheep of his fold, he would not abandon him, but that like a good Pastor as he was, he would please to reduce the strayed sheep unto the flock, and so deliver him from eternal death; alleadgeing that upon change of the sinner's life, God could easily revoke his sentence. Father said he, such is my confidence and devotion unto you, that were I in hell it self, I would hope to come forth upon your prayers for me: so that I am fully assured that if you please for me to implore the divine mercy, my sentence shall be revoked. The holy Father, moved by these prayers, could not at length deny him; so that with a very great fervour he entirely cast himself into the arms of God, in such sort praying for 
S. Franc. prayed for him.  this lost soul, that God answered him, that he should do penance for his sins, and should not be damned, but for dying out of the Order he could not be otherwise satisfied, and so it arrived, for he died out of the Order, with many signs of contrition, according to the opinion of some in the habit.   

This that folloveth is of the aforesaid 32. chapter of the second book, the better to observe the Order of all that appartaineth to renountiation of the office of General.  

Why S. Francis renounced the office of General.  The holy Father S. Francis being by a Religious friend of his entreated to tell him what had moved him to make that renountiation, and to commit it to the charged of an other, as if they were not his children, who had been such made, nourished and instructed by him, he answered: know my child that I love you all more dearly than any man can imagine, and if all would follow my will, I would love them more, and would not have left their administration. But I have been constrained thereunto, because there are many Religious that esteem more of the advice of some of their superiors, by whom they are drawn to other matters, by example of the ancient, and which is directly contrary to my rule, and so they make very little esteem of mine advertismentes: but in the end, they will more evidently find their error. The holy Father being on a time as it were oppressed with his infirmities, and hearing some speak of the aforesaid matters, and particularly of the overmuch indulgence of the superiors, and of the evil examples they gave their subjects, he lifted up his head and cried out, Ah! ah! cover me, cover me, who are they that withdraw the Religious from mine Order, and from my way, and my examples? If I once go to the General chapter, I will show my Brethren what is my desire, and mine intention, that they permit not themselves to be deluded.  
Being also an other time sick, a Religious said unto him: O Father, it seemed that at the beginning our Religion we strived to live in all austerity and poverty, we were poor in our habit, in our diet, in our dwelling, in our movables, in our books, and in all our other corporal necessities, for which we took no care: by reason of this poverty exterior, the interior daily proceeded from good to better, because we were all of the same fervour, of the same will, with one consent conspiring to the entire observance of our rule, and always to give good example to our neighbour, finally we observed the gospel the most exactly that we could. But of later time, it seemeth that the purity of this our first vocation, is much diminished, upon excuse that it can no longer be observed as before, by reason of the great multitude of brethren: yea there are some that believe that the people are much more edified by this their modern and new inobseruance and mortification of their proper will and of their senses, than they were when they all lived in such deep austerity of life: and they think it a matter more Religious to live after this new manner, than according to the ancient and former, which they hold for crowned, as proceeding of simplicity and holy poverty, which were the foundations of this our holy Religion. Now perceiving this, and believing that you likewise perceive it, and are therewith exceedingly displeased, I marvel you do not labour with all speed to hinder the further progress of this evil, nor do correct it whiles you have power, and mean to do it.  
S. Francis having with great affliction of spirit heard this long discourse, thus answered: Our Lord JESUS CHRIST pardon you that which you suppose I ought to do, which I am not obliged to have care of, neither by charged, nor by office: for whiles I was General, though from the beginning of my conversion I have almost continued in sickness, I have not yet failed either in cogitations or effects, to satisfy my duty, both by example and government. But having well considered that God did daily increase the number of Religious, and that they already began to leave the secure, strict, and difficult way, wherein they first walked, and in such sortas you say strayed from it, without correcting themselves notwithstanding all my demonstrations, predications, and good edification that I gave them, I then resolved to leave the office of General, as I did, and though when I renounced it, I failed not at the chapter to excuse myself by mine infirmities, as was partly true: alleadgeing that by means thereof I could no longer discharged so burdensome an office: Nevertheless my son, I assure you if the Religious would now live conformably to my rule, and to my pious intention, I would again accept the office of General, and would execute it so long as it should please God to give me life: considering that so, the care of that charged would not be painful unto me, for certain it is, that when the faithful subject knoweth the good will of his superior, he striveth to obey him in every thing, so that it is no great difficulty to govern him, yea I should rejoice and be exceedingly comforted, in their spiritual progress, and in the honour that thereby redoundeth to his divine Majesty: and though I should be continually sick on my bed, yet should it not be tedious nor troublesome unto me to give them content in all things: but because I see I can no longer discharged mine office, which is spiritual, and opposite to vices, in correcting them either by love, or by advertissement, I will not return (to the charged) to be their executioner, chasticing them with the rod of discipline, as the princes of the world do justly correct their rebels: nevertheless I hope in God that the invisible enemies the devils, that are his executioners to chastise the disobedientes in this world and in the other, will also chastise the transgressors of the vow of their profession; thereby to their shame and forcibly, to make them return to their first vocation: to this effect I will not omit to assist them whiles I live, at least by prayers and example, sith otherwise I cannot, and to instruct them the secure way, which I have learned of my God, as I have formerly done, that they may have no excuse before his divine majesty. No further do I hold myself obliged. Such was his answer, which satisfying the Religious, procured an inestimable grief to all the hearers: whereby it also manifestly appeared, what reason the S. had to leave them, and what occasion they had to know themselves, and by a pious acknowledgement of their fault and true repentance, to have recourse unto him.  
The end of the first book of the Chronicles of the Friere Minors.     

THE second BOOK OF THE CHRONICLES.  
OF THE FRIAR MINORS.  
WHEREIN IS PROSECUTED THE discourses of the life, death, and miracles of the Seraphical Father S. Francis, translated out of french into English.  

Of the plenary indulgence granted by jesus Christ to the Church of our Lady of Angels of Portiuncula.  
THE FIRST CHAPTER.  
THE more the glorious Father S. Francis profited in perfection, and endeavoured to unite himself with God, the more did he pour out tears, and felt intolerable grief at the loss of souls redeemed by the price of the precious blood of our Redeemer JESUS CHRIST. Wherefore not ceasing to desire mercy of God for 
1223. Three years before his death.  sinners, as he thirsted to have all saved, the year of grace 1223. being to that effect in prayer, an Angel appeared unto him, and bid him, incontinently to repair unto the church, because our Lord JESUS CHRIST with his glorious Mother and a great number of Angels there expected him. Having received this gracious embassadge, he hastened thither and there found our Saviour sitting in a Royal throne, on the high altar, and the Virgin Mary at his right hand, environed with an innumerable multitude of blessed spirittes. The holy Father incontinently falling prostrate on the earth, heard the divine voice of JESUS, saying: Francis, Know that I have heard thy fervent prayers: and because I know with what solicitude thou and thy Religious procure the salvation of souls, ask me what grace thou wilt for their souls benefit, and I will grant it thee. The S. being by such an answer emboldened, most humbly answered: My Lord JESUS CHRIST, I miserable and unworthy sinner, with the greatest reverence I can, require of thy divine majesty, that it will please thee so much to favour all Christian people, as to grant them a general pardon and plenary indulgence of all their sins; I mean to all them that shall enter into this church, confessed and contrite. I also beseech thee, O glorious holy Virgin mother, and our Aduocatrix, that it would please thee to make intercession to thy most gracious son for me and for all Christian sinners. Our Lady was instantly moved with these words, and began in this sort to pray our Redeemer in his behalf: O my most high Lord and son of my bowels, I beseech thee grant unto this thy faithful servant this grace which he hath demanded with so great a zeal of the salvation of souls, which thyself above all other things desirest. My God grant him this grace in this place, to thine honour and the edification of thy holy church. Our Lord suddenly answered: Francis that which thou demandest is great: but this thy desire conformable to mine, deserveth much more, and therefore I grant thy request. But go to my Vicar, to whom I have given all power of unbinding and binding here on earth, and in my name demand it of him, which said, he disappeared. The Religious that had their celles near thereunto, saw the splendour, and heard some speech, but durst not approach for reverence and great fear that possessed them.  
The holy Father S. F. having thancked God, presently called Bro. Macie, in whose company he went to Perusia, where then was Pope Honorius with his court: before whose holiness he thus spoke: Holy F. I have re-established a church that was very ruinous & desert, called S. Mary of portiuncula, very near unto the city of Assize, wherein are resident your Religious the Frere Min. I beseech your holiness by our Redeemer I. C. & his most glorious mother, to vouchsafe for the benefit of the souls of all faithful Christians, to grant a plenary indulgence and remission of all their sins, to all them that shall visit this church in good estate, without giving any almose in the same. The Pope answered him that the Apostolic sea did not accustom to grant indulgens without giving of almose, because it will that they be gained by them. He then asked him for how many years he desired the indulgence S. Francis answered: Holy Father I desire not years, but souls? How souls said the Pope. S. Francis replied: I require that every Christian confessed and contrite, that shall come to visit the said Church, receive plenary absolution in earth and in heaven, and that of whatsoever sins he shall have committed from his Baptism to that very hour. I require not this in mine own name, but in our Lord JESUS CHRIST, who hath sent me to your Holiness. Which the Pope hearing, inspired of the holy Ghost, he thus spoke thrice with a loud voice, I am content to grant it as thou hast demanded it. But the Cardinal's present, advised the Pope to consider well what he granted: because by that act he would destroy the indulgences of the holy land, and of Saint Peter and S. Paul at Rome, which would no longer be regarded. The Pope answered, that he would not revoke what he had at that present granted. They replied that at least it were requisite he should limit the said indulgence to a certain time, and moderate it to a certain prefixed day of the year. The Pope then 
Confirmation of the said indulgence by the Pope.  said: We grant to all faithful Christians, that being truly confessed and contrite shall enter into the Church of our Lady of Angels, plenary indulgence and absolution both of pain and fault: and we will that the same be of force for ever, for one entire day, that is, from the first evensong till the sun sitting of the day following. Which the holy Father Saint Francis having obtained, he kissed his feet: then demanded his benediction: which received, he arose to depart. But the Pope recalling him, said: Whither goest thou simple man, what specialty hast thou of the indulgence obtained? The holy Father answered that his word should suffice: and beside, that this work was of God, and therefore, it should be published and supported by his divine Majesty: and withal, that he would have no other Bull, but the Virgin Mary, JESUS CHRIST for Notary, and the Angels for witnesses. Which said, he departed, and by the way stayed at the hospital of lepers, where making his accustomed prayer: it was revealed unto him by our Lord JESUS CHRIST, that the indulgence which he had procured, was confirmed in heaven, whereof having advertised his companion, they both returned to give thanks to his divine majesty.   

How the day of the said indulgence was miraculously assigned from heaven.  
THE II. CHAPTER.  

The devil tempteth S. Francis.  THe day wherein the said indulgence was to be gained, was not yet prefixed: S. Francis being come to the Covent of our Lady of Angels, and being about midnight in prayer in his cell, the devil appeared unto him in form of an Angel, saying: O poor 
to make him leave prayer.  Francis, why seekest thou to die before the time? why dost thou consume chy complexion by so long watchings? knowest thou not that the night is made to sleep, and that sleep is the principal nourishment of the body? thou art not yet old, why then wilt thou thus kill thyself? Were it not better for thee to conserve thy life, therein to serve thy God longer, and to profit the holy church and thine Order? Believe me therefore, and spend not thy life in such superfluous prayers and watching; only mediocrity pleaseth God. Which the holy Father having heard, and knowing it to be a delusion 
S. Franc. cast, turned and wallowed himself all naked in a bush full of thorns.  of the devil that tempted him exteriorly by his voice, and interiorly by his suggestion, arising from his prayer, he stripped himself naked, then cast himself into a bush full of very sharp pricking thorns, wherein he turned and wallowed till the blood every where trickled down, and doing the same, he thus discoursed unto his body: Ah my body! it had been better for thee to contemplate the passion of JESUS CHRIST then to endure this, for having in vain repined and searched the delights of the world. Thus discoursing, a great light appeared unto him in the mids of the ice that was there, (it was in january) and in the bush of thorns he saw very beautiful roses white and vermilion, and a venerable troop of Angels that filled all the way even to his church, and one of them called him, saying: Come Francis, for our Lord expectethe thee, and in an instant he miraculously found himself clothed. So knowing him that 
S. Franc. gathered vermilion & white roses in january.  called him, he gathered twelve white roses and twelve vermilion, then went through the way all tapestried with Angelical spirittes towards his sweet Lord, before whose feet he fell in great reverence, and then presented these twelve roses unto his divine Majesty, that appeared sitting on the said high altar, as the other time accompanied with his glorious mother, and assisted with an innumerable multitude of Angels, to whom he said.  
Most gracious lord & governor of heaven & earth, sith it hath pleased thee to grant me the plenary indulgence for this church, I most humbly beseech thee to vouchsafe also assign the day wherein it shallbe gained. I herein conjure thee by the merits of thy most glorious mother our advocatrice, that it please thee to appoint the same by thy divine mouth. Our Lord answered him: I am content to satisfy thy desire: and therefore, I assign thee the first day of August from the evensong of that feast, wherein is made memory how I delivered mine Apostle S. Peter from the chains of Herod, until the sun sittiug of the day following. But tell me if thou please my Lord, said the holy Father after he had given him thanks, how shall the world know it, and knowing it, how shall it believe it? Our Saviour replied▪ I will consider thereof in time convenient: but in mean while return to my vicar, and carry with thee some Religious that have seen this apparition, and give him some of these Roses, and he shall incontinently confirm thee the day, and cause the indulgence to be published. The holy Father upon obedience took three white and three vermillon roses, and whiles our lord disappeared, the Angels sung. Te Deum laudamus and S. Francis gave him thanks, who presently went to his holiness with Brother Bernard Quintavalle, Brother Angelus of Rieta, and Brother Ruffinus who had seen this great vision. Being before the door of the church, he found the Pope returned from Rome, to whom he yielded account of what our lord had told him, calling his companions for witnesses, and presenting him the said Roses. The Pope having attentively heard him, and being unable to satisfy himself with beholding the said Roses, so fresh and sweet, and therewithal so ravished, as he could no longer contain himself, he said: Ah good God, such roses in january, to make me believe what they have said! these alone are sufficient: therefore he said to S. Francis, I will consult with my Cardinals how thy request may be accomplished, then will give answer, and with those words dismissed him. The next day he repaired again unto his holiness in the Consistory, where by the Pope's commandment he once more recounted all the success, and the day which God had prefixed unto him: The Pope then said, sith we arecertaine of the will of our lord JESUS CHRIST the true and sovereign Bishop, whose place, though unworthy, we hold on earth, we also in his behalf do grant, the plenary indulgence for perpetuity, to the foresaid church on the day before mentioned.   

How the said indulgence was published in the church of S. Mary of Angels.  
THE III. CHAPTER.  
But that so great an indulgence might be published by Apostolical authority, the Pope wrote to divers Bishops of the valley of Spoletum, and particularly to the Bishop of Assi●e, within whose diocese the said church was, and to the Bishops of Follinium, of Agubio, and of Nocera, that they should be all present at S. Mary of Angels the first day of August, to consecrate and publish the said indulgence, that there had been granted by divine revelation and Apostolical permission, at the request of the holy Father S. Francis: who taking the said letters and thancking the Pope, he departed with his companios with great reverence and humility to deliver them to the said Bishops, praying them in the name of God and his holiness that they would not fail on the said day to be present in his Church, there to perform what was enjoined them. After that, he returned to Assisium where he caused to be prepared a great scaffold for that effect: that the said Bishops might the more commodiously and better be understood of the people. The day determined being come, the Bishops entered into the said Church, where being ascended on the scaffold, they said to S. Fran. that though they were come thither to publish the indulgence as they were ready to do; yet they thought it more requisite, that himself should first declare unto the people, when and in what sort it had been granted him by God and the Pope, which done, they would confirm it. The holy Father answered them: though I be not worthy to speak in your presence: yet as most obedient servant, I will perform your command. Ascending therefore in the pulpit, he made a sermon to the people that thither by God's providence were abondantly flocked from all the neighbour places, with an extreme fervour explicating unto them this so great treasure, which he performed with such deep doctrine, that it seemed rather the discourse of an Angel, than of a man unlearned as he was. at the end of this sermon, he denounced unto the people in the name of God & his most sacred mother, the indulgence, in these words: Whosoever being truly contrite & confessed, shall visit this church the first day of August, from the evensong thereof, and the night and day of the feast itself to the sun setting, he shall gain a plenary indulgence, which is granted him first by God, & secondarily by his Vicar Pope Honorius, and the same to continued for ever on that day. The bishops there present to confirm the speech S. Francis, would not accord to that for ever. The bishop of Assisium therefore confirming the indulgence to the people, purposing to limit 
A miracle in publication of this indulgence.  it to ten years, could never utter it: but was constrained to say: for ever: the like happened unto the other bishops. This miracle being very evidently known unto the people, it increased their faith, & prevented the doubt which some might have had, that God himself had not granted this indulgence. Therefore the publication being ended, the bishops being exceedingly amazed at the miracle, did with great solemnity consecrate the said church, which continued for ever endued with this great treasure, to the glory of our lord, his holy mother the virgin Mary, and his servant S. Francis, and to the soul's health of all Christians.   

Of certain miracles wrought by Godin confirmation of the said indulgence.  
THE IV. CHAPTER.  
IT pleased God besides the fore mentioned, to cause this so great indulgence to be believed and reverenced in due manner, for the public good, by such miracles and revelations as we shall now relate. The year following a great number of people being come to gain the said indulgence whiles they watched by night in prayer unto God in the said church, there arose in a moment such a rumour among the people there assembled, that the Religious who were at rest, were awakened therewith. Coming therefore into the church they 
A dove was seen to fly in the aforesaid Church the day of the said indulgence.  saw a Dove whiter than snow, that flew five times about the Church. One of them stepping forward the better to see, came near the high altar, where he found Brother Corrado of Offeida a right holy Religious, of an exceeding exemplare life and famous for miracles, whom he prayed to let him better understand the occasion of the great murmur that was among the people who very pitiful cried out. This venerable Father answered that he was content to tell him: conditionally that he would promise not to reveal it to any person during his life. Which being conditioned, he said: I saw the Queen of heaven to descend, clothed with an ineffable splendour as holding her Son in her arms, and to give her holy benediction unto all present: then this Dove 
The Virgin Mary was likewise seen there.  which was with her on the altar began to fly, to signify the visitation of God, it hath here flown round about the church. Which the people seeing, though they knew not all, began thus to cry out towards heaven. The same day the mother of our lord was seen to enter into the Church with the Religious, and to accompany the ordinary procession, with a great troop of Angels that sung praises unto God. This was seen by Religious of pious life, and also by certain pilgrims.  
As (in the Marquisat of Ancona) one conjured the devil, that vehemently afflicted a poor possessed woman, to enforce him to tell what course was to be used to expel him: he answered at length, that he tormented not the woman for any sin of hers, but only to the end God might be praised by her, and that therefore there was no other remedy to deliver her, but to procure her to gain the indulgence of our lady of Angels; and that he spoke thus much as forcibly constrained to speak against himself: as he likewise confessed that by the same indulgence he lost a great multitude of souls which he already held as his own, by reason of the enormous sins they had committed. 
The devil confesseth the virtue of this indulgence.  The woman was therefore with great affliction and grief brought to our lady of Angels the very day of the indulgence: and as soon as she was entered the effect succeeded, for the devil lifting her into the air departed, and the poor woman fell as dead to the ground: But by the merits of the glorious Virgin, she incontinently arose very sound of body and soul, having been confessed to gain the indulgence.  
There are beside, many true testimonies to whom have appeared the spirittes of divers deceased, revealing unto them, that having certain days before their death, gained the said indulgence, they were suddenly by the glorious Virgin Mother conducted into Paradise without feeling any pain of purgatory: others also gaining this indulgence that was applied unto them by form of suffrage after their death, by mean of some living friends, were delivered of the pains of Purgatory, as by this ensuying discourse shall appear.  
A Venetian Gentleman that was a very spiritual Priest, desiring to gain this indulgence, as he prepared himself to go thither he fell sick and of the same sickness died: but before his death, he said to a very friend of his: My good friend, I desire you to believe, that there is no man in the world of my kindred or whosoever other, in whom I have more confidence then in yourself, nor of whom I hope to obtain what I desire for the salvation of my soul: I therefore pray you, that if it please God to call me unto him, you will undertake so much labour as to go to our lady of Angels, to gain the plenaire indulgence for the benefit of my soul: and to defray your charges in the journey, demand what you will and I will give it you, that the indulgence being mine, you receive no detriment thereby. This friend took what was requisite for his expenses and promised to go. Now this Priest being dead, and the time of Pilgrimage being come, his dear friend, though he saw many that prepared themselves to the journey, he, as if he had made no promise, deferred his journey, purposing with himself to go the year following, which is a thing but too ordinary to ingrateful persons, kindred and friends neglecting and forgetting the poor decassed; the Priest appeared to this unworthy friend in his sleep the same night that he had made the foresaid purpose, and with an angry countenance reprehending him, he said: Go on thy journey now with such as prepare themselves thereto. He awaking determined to do that for fear, which he had neglected to do for respect of amity. Having effected the promise, the same day that he entered into the church and gained the indulgence for the deceased, the Priest in the night ensuying appeared unto him, not as before in choler, but bright and resplendent as the sunnet and thanked him and revealed unto him that then when he entered into the church, he entered into Paradise.   

Of other miracles of the same indulgence.  
THE V. CHAPTER.  
THis famous indulgence being divulged over almost all Christendom, there departed from Sclavonia about twenty pilgrims to gain this jubileye: but landing at Ancona, and there having visited the principal churches, they repaired to a monastery, where were showed them many precious relics. The Sacristine, that showed them asked them whither they went in Pilgrimage: they answered, to our Lady of Angels, to gain the indulgence whereof the day approached. The Religious then said: O simple people to endure heat, incommodities, and travails, without any benefit: for there is no such indulgence as is spoken of, or at least there is no authentical bull of the Pope extant thereof, I blame you not to go of devotion to that church of our lady: but for the indulgence I tell you your journey is in vain. And if you believe me, you shall save much of the way: for there are here in this church far more indulgences then in that whither you go, which if you be well advised you may gain, and so return again. In confirmation of his speech, he showed them many privileges and bulls of Popes, of large indulgences granted to that church. The Pilgrims upon these considerations believing the Sacristine, and repenting the wearisome travail they had undertaken to come so far, followed his counsel, and having offered their devotions in that place, and gained the indulgences there to be had, determined to return. Amongst them was a very devout woman, that said unto them I marvel, my friends, you are not ashamed upon the opinion and discourse of one only man, to lose the merit of your pilgrimage? Return you in God's name, if you think good, for my part I am determined to go alone to visit our lady of Angels, though there were no indulgence in that church, and so to accomplish my journey so much advanced: so went she alone towards Assisium. But by the will of God, that she might not travail alone, she erred from the direct way, being therefore much troubled and solicitous how to find the ordinary way, there appeared unto her a right venerable old man all grey, clothed in a long habit Religious-like, who said unto her: Fear not my daughter, for I assure thee thou art in a secure way for thy soul, and know that thy companions shall instantly join unto thee. She looking behind her, saw them all, whereat she was exceeding joyful: being then together, this venerable old man told them, that they had done well to prosecute their attempted journey, because the said indulgence was true, and that himself was present when the Pope Honorious confirmed it: and that he knew it also to be confirmed of God: though there were many that knew not all that, and that denied it, and therefore bid them go on confidently. And after he had made them a worthy exhortation, to persuade them to offend God so much no more, he vanished in their presence, leaving them exceedingly comforted and thankful unto God▪ Coming to Assisium they manifested this accident, and having gained the indulgence, they joyfully took their journey of return. The aforesaid woman by reason of a sickness that happened her unto, remained alone behind: but dying afterward, she overtook them in spirit, and appeared unto them on the sea, and said unto them: Fear ye not, for I am such a one your companion, that am dead at Assisium. The Virgin Marie hath sent me to assure you of the virtue of the plenary indulgence; whereby I passed incontinently to heaven, without enduring the least punishment, which said, she disappeared. Wherefore many of those Pilgrims that saw this woman on the sea, returned often times with greater faith to gain the indulgence, and recounted the apparitions: so that though no bulls were seen, Saint Francis not respecting them, many of divers nations, repaired thither, when neither war nor plague did hinder them: for God who granted it and promised to favour it also with his grace, besides the revelation thereof unto many, did also inspire souls to seek the pourchace of their salvation in that holy church.  
An old man, coming to gain this indulgence recounted what he had heard spoken by a Pilgrim that first doubted thereof: to wit, that being in a solitary place, where he recommended himself to God, he seemed miraculously to see the Pope, the Cardinals, and S. Francis, conferring together; and that according to the gestures and motions they used, it seemed that the Pope would give the bull of this indulgence to S. Francis, who refused it, and one of the Cardinals standing up, took a book in his hand, wherein he read these words: A plenary indulgence of all sins at S. Marie of Angels, granted in earth and confirmed in heaven, and turning leaf by leaf, he still read the same thing, and having turned it all over, and so read the said book, the vision disappeared, and the pilgrim to his great contentment rested fully satisfied, of the merit and virtue of the said indulgence.  
The Bishop of Assisium named Illuminato, divers times made relation of a gentleman a very devout pilgrim, to whom (being by some dissuaded from going to gain the said indulgence) there appeared, as he was in prayer, a Religious man, in habit of a Deacon, clothed in white, and exceedingly glittering, who thrice said unto him: The indulgence is true, come securely. Being so assured by the true Deacon of JESUS CHRIST'S. Francis, with great confidence repaired thither, in all his journey divulging this indulgence, whereof he so much doubted before being related by other: he recounted this his vision to the said Bishop of Assisium.  
Certain Pilgrims coming from the marquisate of Ancona to gain the said indulgence, they met some young men, who understanding by them whither they went, one of them deridingly said; that indulgence whither you go is as true, as that I hold in my hand that swallow that flieth in the air: which having said, he instantly saw the swallow in his hand, at which miracle both the pilgrims and those present, were all amazed: the said young man acknowledged hisfault, and accused himself, the Pilgrims confirmed in faith, proceeded on their journey, every where recounting what had befallen them to the praise of God, so highly zealous of the salvation of miserable souls.  
Gerard de Fighnio being very passionately amorous of an honest woman, to whom he could in no sort get to speak, by reason that she was almost always retired in her house, and accompanied when she went abroad, he attended an occasion (the devil having already led him into error) when, according to her custom, she should of devotion go to our Lady of Angels, hoping either in the way, or in the church, some opportunity would be offered of speaking unto her: the time being come, he joined himself in company with many devout persons, that went with the said woman to gain the indulgence; but the men being a little separated from the women, his first hope was vain, and his second more: for it miraculously happened that he could never see her in the church, though he well saw all her company. Wherefore acknowledging his fault, and repenting it, he confessed himself, gained the indulgence, changed his life and behaviour, yea so far forth, that he shortly after became Religious, where he lived and died virtuously.   

What sanctity Saint Francis would have observed in that church.  
THE VI CHAPTER.  
AS well in respect of the accidents afore recited, as divers other which God wrought in this holy church, the holy Father Saint Francis avouched as being revealed unto him, that it was loved of the Virgin Mary with a particular devotion above all other churches of the world. Therein were also granted very great graces to the said holy Father, and prerogatives generally and particularly, for himself and for others: and therefore, that the Religious might never forget with what devotion and reverence they ought to respect that church, and that particular memory might be had thereof above all the memorable things of the Order: being one day sick in presence of his Vicar General, and many other Religious, in manner of a testament he left these words: I will that this house and church of our Lady of Angels of Portiuncula, be duly reverenced and honoured of my Religious, and that therein be the residence of the General of the Order; that he may provide unto this house a pious family, with greater devotion and diligence, to the end it may serve for example and mirror in piety and good conversation; and especially that there be chosen very spiritual priests and clarks, to minister with devotion, that the Religious and seculers coming hither to gain this holy indulgence be well edified thereby: and likewise I will that the lay Brethten be chosen humble and of virtuous life, and that they serve the priests, with much respect and reverence. I will beside that in this place be observed a perpetual silence, and that if there be necessity of speaking, they speak only with their superiors and among them, be very wary not to recount worldly matters, or other idle words, yea that themselves give no ear in such things to secular persons, to the end that no worldly matter enter into this holy house, and that the Religious may the better conserve their holy poverty therein. And with all that this habitation be not profaned by earthly discourses: but that therein the time be always employed in hymns, prayers, and psalms, the most secure armour for guard of the heart. And if any religious herein already placed, become and libertine a observe not this Order and course of life, I will that the Guardian expel him, and put an other, such as he shall think sit, in his place. To the end that if other Religious and monasteries established, wheresoever else where do err from the purity due to their estate and to their vocation, and vow made to God, this holy place at least, blessed by our Lord, may remain and persever as a mirror and example of true Religion, and evangelical perfection, and may be a candlelesticke before the throne of God, and the glorious Virgin Mary, ever burning and giving light, for whose sake God may pardon the faults and offences of all the Brethren of the Order, and that this plant of our Religion may be for ever conserved, producing fruits worthy of merits, and so obtaining the most holy grace of God.  
Such was the Order of the glorious Father S. Francis, which was seriously observed of his first Religious, nourished and educated with the purest milk of sanctity, who knowing how much this place was loved of JESUS CHRIST and his sacred mother, lived always in this house, in highest purity, in perpetual silence, and in extreme poverty. When they chanced to speak some little out of the time of silence, their discourses were of spiritual things, 
The sanctity of the first Friar Minors of Assize.  of benefits received of God, of our ingratitude, of his mercy, and all with exceeding great humility and devotion. And if by misgard it happened, which it very seldom or never did, that some one of them began to speak some thing that was not of God or more necessary, he was incontinently reprehend by the others, and did penance for it at the same instant. In this place they mortified their flesh, not only by watching and fastings: but also by disciplines, nakedness, and the rigour and austerity of their habit, supporting the one in summer, and the other in winter, and the lay Brethren by labouring in the field to gain bread, and to maintain themselves, and the other Religious by such and other virtuous exercises, sanctifying themselves, and the place where they dwell. A very devout Religious being yet in the world, saw once in vision a great number of people, kneeling before this church, with joined hands and eyes elevated towards heaven, all blind, who with loud voice required mercy of God, pouring out abundance of tears, and beseeching the divine Majesty, to vouchsafe to restore their sight: which prayer, ended, he saw descend from heaven an exceeding great light, that illuminating all the place, restored sight to the blind, upon which vision he afterward became Religious.   

How saint Francis instituted the second rule, and of the Apostolical bull of pope Honorius, against the professed that leave the Order.  
THE VII. CHAPTER.  
THe Religion of the Frere Minors daily augmenting and many entering thereinto without well measuring their forces before, by their weakness of spirit, their first fervours incontinently decayed, wherefore being unable to continue firm under the hammer of evangelical life, leaving the habit, they went out of the Order, worse, by reason of their apostasy committed, than they entered in. Others without leaving the habit, went wandering over the world, others, the rigour being not then so severe, lived at libetty; affirming that they were not bound to observe a rule that was not confirmed, nor approved by the holy Apostostolike sea, but only viva vocis ●racul●, by the mouth and voice of Pope Innocent the third, and approned, but not privileged by Pope Honorious his successor. The year of grace 1221. which was the fist of his Papacy, his holiness, for the reasons aforesaid made his brevet following, two years before the second rule was confirmed.  

This following it the said Brevet, extracted out of the 32. chapter of the tenth book, and transferred hither as its proper place.  
HOnorious bishop and servant of the servants of God, to our beloved son, Brother Francis, and to other Superiors of the Frere Minours, health and Apostolical benediction. Because according to the opinion of the wise, one ought to do nothing without counsel, that being done no repentance ensue▪ It is therefore necessary to him that will orderly and duly dispose a spiritual life and one more excellent than ordinary, that he set his eyes before his feet: that is, that he precedently make good trial of his proper forces, with the rule of discretion, that he happen not (which God for bid) to look back and be converted into a pillar of lost salt, for not having seasoned his sacrifice with the salt of prudence, remaining as he that is un wise without savour and salt, if he be not servant: and so he that is servant, shallbe foolish and unsavoury, if he be not wise: therefore it is most prudently ordained in all Religious, that they who are to promise regular observance, do formerly make good trial thereof, for a certain time, to avoided occasion of repentance: for so he cannot lay any excuse on his temerity or ignorance. For this cause, we by the tenor of these presents, forbid you to admit any person to the profession of your Order, if he have not first made an entire year of probation, and also we ordain that after the the said profession none presume, to forsake the Order, and that no other receive him, having left the same. We also make prohibition, that none go out of his obedience, with the habit of the Order, nor do corrupt the purity of true poverty. And if any presume to do it, we authorize you his superiors to execute against such, the ecclesiastical censures, till he return to obedience. Let none whosoever attempt to infringe these present letters of prohition and benefit, or to oppose against them: for if any one presume so to do, let him be assured to incur the indignation of God, and of his blessed Apostles S, Peter and S. Paul. Given at Viterbium, the 22. of September the fifth year of our Papacy.  
This is the prohibition which saint Francis alleged in the second chapter of his rule.   

The prasecution of the s●auenth chapter which 〈◊〉 ●●●itted  
Besides all this, it was thought necessary, Ad perpetuam rei memoriam, for a perpetual memory thereof, and for the asseurance and stability of the order, to confirm the said rule by Apostolical authority. Therefore the Cardinal Vgolino, Protector of the Order, prayed the holy Father S. Francis to abridge it, for it had been much augmented by reason of many new accidents that happened from hand to hand. He prayed him, I say, to moderate it in certain things, that it might be more easy, to execute and to learn by heart, and that he would procure it to be for ever confirmed by an Apostolical bull. S. Francis understanding this, would know if such were the will of God, as in all matters of importance that he enterprised, he accustomed to do: and therefore taking leave of the Cardinal, telling him that he would shortly give him answer, he had recourse to prayer, where he made supplication to God, that he would reveal unto him what he should do, who was ravished in spirit, and had this vision: It seemed unto him that he heaped together a quantity of crumbs of bread, which he was to share amongst many Religious, who together with himself were as it were hunger-starven, and because the crumbs were too small, he was careful how to divide them that they might not fall through his fingers: but he heard a voice that said; Francis make one entire host of those crumbs, and then give it to them that will eat it. Which having done, it seemed unto him that all they who received it not with devotion, or misprised it, were entirely covered with leprosy, which vision, he not so plainly understanding as he desired, praying again the day following, and persevering in demanding counsel of God, he heard the same voice that said: Francis the crumbs of bread of the last night, are the evangelical counlailes, the host the Rule, and the leprosy malice, The holy Father than knew, that he should unite his rule, and compose it of the evangelical counsels, compendious and mystical.  
Having therefore given answer to the said Cardinal, that he would confine his rule, conformably to the will of the divine Majesty, and taking with him Brother Leo, and Brother Bonisius of Bolognia, he went up to the mount Carnerio, near Rieta, otherwise called Fonte-colombo, where fasting with bread and water forty days and forty nights, and persisting in continual prayer, he wrote and composed his rule, as God revealed unto him, than came down with it from the mountain, as an other Moses, with the tables of the law, and committed it to the keeping of Brother Helias, who was his Vicar General, who perceiving it to consist of a greater contempt of the world, and of a more strict poverty of life, than was grateful unto him, so dealt that the rule was lost and perished, that it might not be approved and confirmed by the Pope, with intention to make an other according to his fancy. But the holy Father that would rather follow the divine then human will, making no esteem of the wise of the world, and knowing in spirit the feigned cogitations of that Religious, resolved to return to the said mountain, by fasting and prayer more copiously to obtain the will and rule of God, for his servants the Frere Minors.  
Now Brother Helias to interrupt this his second attempt, called an assembly of many learned superiors of the Order, where ●e began to discover his perverse intention, alleging unto them that Brother Francis intended to constitute a rule so strict and austere, that was impossible to be observed, and that he would procure it to be confirmed by the Pope for ever. Which they having heard, they with one accord answered: that they yielded all authority unto him: and that sith he was his Vicar General, he should go to him, and tell him that they intended not to keep the rule he made, but that it should be for himself alone if he would. But Brother Helias fearing to be reprehended of S. Francis, encouraged them, and persuaded them to go with him: and so they wentin company to the said mountain, and being called by Brother Helias, he knew his voice, and came out of his cell, and seeing so many Religious, he asked Brother Helias what they would, who answered: they are superiors of the Order, who understanding that you institute a new rule, they and I fearing we shall not be able observe it, do protest unto you, that we will not oblige ourselves thereunto. S. Francis made no other answer to this protestation, but falling on his knees, and casting his eyes to heaven, said; My God, did I not tell thee, that these people would not believe me? and at the instant a voice was heard that said. Francis, as in this rule there is nothing of thine, but all cometh, and is of me, so also I will that it be observed. Ad literam, ad literam, ad literam, without gloss, without gloss, without gloss, I know the infirmity of man, I know also my will to assist him. Therefore, they that will not observe it, let them depart the Order, and permit others to keep it: S. Francis then turning to the superiors, said: have ye heard, have ye heard, have ye heard? would ye know more? hereatt they were so confounded, that trembling as besides themselves, they departed acknowledging their error and not replying one word, the holy father then returned to accomplish the rule, entirely conformable to that which God had precedentlie revealed unto him. This was in the year 1223. fifteen years after the Order confirmed by Pope Innocentius.  
The S. did afterward carry this rule to Room, and delivered it to Cardinal Vgolino his Protector, who presented it to Pope Honorius, together with the holy Father, who reading it unto him, and the Pope considering the severity and rigour thereof, said: that it seemed to him very difficult to be observed▪ The S. answered: I beseech your Holiness to believe, that there is not in it, so much as one word of mine invention, but that our Lord JESUS CHRIST, hath composed it, who well knoweth what is necessary and behoufull to the salvation of souls, to the profit of Religious, and to the conservation of this Order. Therefore I neither can, nor aught, to alter any point thereof. The Pope then, inspired of God, and for the zeal he had to evangelical perfection, which by this rule, S. Francis planted in the church, said to himself: Blessed is he that, being inspired by divine grace, shall with fidelity and devotion observe this rule: sith what is contained in it is Catholic, holy, and perfect: and so in perpetual memory, by the ensuing Apostolical Brevy, he confirmed the same.    

The bull of confirmation of the rule of the Frere Minors, by Pope Honorius the third.  
THE VIII. CHAPTER.  
HOnorius Bishop and servant of the servants of God, to high beloved children, Brother Francis, and all other Frere Minors: health and Apostolical benediction: Because the Apostolic sea hath always accustomed to favour the just desires and vows of them that require it. We therefore condescend to your pious petitions (children beloved in our Lord JESUS CHRIST) which are, that we confirm the rule already approved by Innocentius the third our Predecessor, as is cited in the present letters. We now by the Apostolical authority which we have, do confirm the same, and do corroborate it unto you by virtue of this present Brevy. The rule is such as followeth.  

THE second RULE OF THE FRIAR MINORS, approved and confirmed by Apostolical Brevy of Pope Honorious the second.  

In the name of God here followeth the rule and life of the Frere Minors.  
THE FIRST CHAPTER.  
THe rule and life of the Frere Minors is thus; to observe the holy gospel of our Lord JESUS CHRIST, living under obedience, without possessing any thing of proper, and in chastirie. Brother Francis promiseth to Pope Honorius and his successors canonically elected, and to the Roman Church, obedience and reverence: and the Religious are obliged to obey Brother Francis, and his successors.   

How they who desire to lead this life, are to be admitted.  
THE II. CHAPTER.  
IF any one inspired of God, will enter into this Religion and espouse this kind of life, when he shall have imparted his intention to some Religious, let him be sent to the Provincial Minister, who and no other, is permitted to receive the Religious. The Minister being informed of his desire, ought diligently to examine him touching the Catholic faith, and the sacraments of holy church, if he be obedient and give satisfaction herein, he shall proceed further and ask him, if he be not married, or being so, if his wife be entered or intent to enter into some Monasteries of Religious women, by permission of their Bishop, having first both together made vow of chastity, they must also be of age, that no sinister opinion be conceived of them. The truth of all this being understood, and no other impediment consisting, let him be instantly advertised of the gospel that saith: Go sell all thou hast 
Matt. 19  and give to the poor: and if for some lawful impediment, he cannot do it; his goodwill shall suffice. Let the Brethren and their Ministers be very wary, not to respect his temporal affairs, but let them leave it freely unto him to dispose it as he shall find himself inspired of our lord: and if the said Novice demand Counsel concerning this point, of his superior, he may send him to some man fearing God, by whose counsel he may distribute his substance to the poor or otherwise art his pleasure. And all this done the habit of probation may be given him, which consisteth of two coats without capuce, and a cord for a griddle, and the linen breeches with the Caperon reaching even to the girdle, unless it sometimes seem to the said Ministers otherwise convenient. The year of probation expired, the Novices shallbe received to obedience, making vow to observe this rule ever during their life. It shallbe in no sort permissable unto them after the said probation, under whatsoever pretence to go out of Religion conformably to the commandment of his holiness: for as the gospel saith: No man putting his hand to the plough, and looking back, 
Luc. 9  is apt for the kingdom of God. Let there be given to them that shall have already promised obedience, a coat with the capuce, an other without it: those that will and are constrained by necessitie●, may wear socks. All the Religious shallbe clothed with course cloth, which they may piece with sacking & other patches with the blessing of God. I admonish and exhort them, not to misprise nor judge rashly of the men whom they shall see clothed deliciously and in divers colours, and do live and feed themselves with delicate meats; but let each one judge and misprise himself.   

Of the course and order to be observed in saying divine service, and its fasting, and how the brethren ought to travel over the world.  
THE III. CHAPTER.  
THe clarks shall say the divine office, according to the Order of the holy Roman church, except the psalter, when they may have breviaries. The lay Brothers for their matines, shall say twenty four Pater nosters, for laudes, five; for prime, third, sixth, and ninth hour, for each, seven; for evensong, twelve, and for compline, seven; and they shall pray for the dead, All the Brethren shall fast from the feast of Alsainctes, to the Nativity of our lord: as also the lent of forty days that beginneth after the Epiphany (it was consecrated by our lord JESUS CHRIST, with his holy fast) they who shall fast it of their proper will shallbe blessed of God, and they that will not fast it shall not sin, nor are obliged unto it: but all aught to fast the lent before the Pasche of the resurrection of our lord. This rule doth not bind to fast any other time but the friday: but in case of necessity, the Religious shall not be obliged to corporal fast. Now I counsel; admonish, and exhort my Religious in the name of our lord, that when they shall go over the world, they use no disputes nor contentious words, nor iudgeil of any person; but that they be courteous, mild, humble and modest, speaking religiously to every one, as is requisite. And they ought not to travel on horseback, if they be not constrained by manifest necessity or infirmity. Entering into houses, let them say: Peace 
Matt. 10.  be in this house. And according to the gospel, of all meats that shall be presented unto them, it shallbe lawful for them to eat.   

That the Brethren ought not to receive money.  
THE IV. CHAPTER.  
IAbsolutelie command all the Brethren, not to receive any kind of money, be it by themselves or any third person; yet for necessity of the sick and to clothe the other Brethren, it is ordained that the Ministers and Guardians, shall have care and cogitation thereof only by spiritual friends, according to the places and times, and as of necessity they shall see expedient: nevertheless persisting always resolute as is said, not to receive any kind of money.   

Of the manner of labouring.  
THE V. CHAPTER.  
THe Brethrens that have the grace of God to labour, let them perform it faithfully with devotion, and in such sort, that shunning idleness, the capital enemy of souls, they extinguish not the spititt of holy prayer and devotion, which ought to be preferred before all other temporal exercises. And as for the hire of their labour, they may receive for themselves and their brethren whatsoever shallbe necessary to the body, except money, and this with humility, as is convenient to the true servants of God, and to the followers of holy poverty.   

That the brethren may have nothing proper, and of the manner of ask almose, and ministering to the sick.  
THE VI CHAPTER.  
THe brethten may have nothing proper, as houses, lands, farms, nor other thing whatsoever: but let them live as Pilgrims and strangers in this world, serving our lord in humility and poverty, let them go confidently to demand almose. And they must not be ashamed, being mindful that our lord became poor for us in this world. My most dear brethren, for this most high virtue of poverty it is that you are institued inheritors of the celestial kingdom, by our Redeemer JESEUS CHRIST, who making you poor in temporal substance hath enriched you with virtue, that with this portion of riches he may exalt you to the land of the living. I therefore pray you in the name of JESUS CHRIST, to possess nothing in this world. In whatsoever place you are, be always familiar among yourselves, manifesting only to each other your necessities. For if the mother nourish and love her carnal child, with! how▪ much more diligence, ought each of you to love and cherish his spiritual brother? And if any of the Brethrens fall sick, the other brethren ought to serve and comfort him, as themselves in necessity would be served.   

Of the penance to be given to the Brethren that shall sin.  
THE VII. CHAPTER.  
IF any of the Brethren induced by the devil offend mortally in those kind of sins which are reserved to the Provincial Minister, let him be obliged incontinently without delay to go to his Provincial Minister, who being Priest, shall enjoin him penance with mercy. And if he be not Priest, he shall procure him to be enjoined by an other Priest of the Order, as God shall inspire him, and as to him shall seem most expedient; let them be careful not to be moved to anger or vexed at the sin of an other: for choler & anger hinder charity in himself and others.   

The manner of holding the General chapter at Penticost, and of electing a General when there shallbe occasion.  
THE VIII. CHAPTER.  
ALL the brethren of this Order, ought always to have a Minister General & servant of all the Brethren, whom they shallbe obliged sincerilie to obey. And he dying, his successor shallbe elected by the Provincials and Guardians at the Chapter held at the feast of Penticost. at which time the Provincials are always bound to assembly every three years, more or Jesse, in such place and according as shall please the said General. And if it seem to all the Provincial Ministers and Guardians, that their Minister General is not sufficient for the service and common utility of the Brethren, in such case all the Brethren that have aucthoririe to elect a General are bound to constitute, in the name of our lord, an other in his place. The general chapter of Penticost being ended, let the Ministers and Guardians of every Province have power if they please, to keep the same year a chapter in their jurisdictions, assembling thither the Brethren that shallbe under their charged and jurisdiction.   

Of the Preachers.  
THE IX. CHAPTER.  
Let not the Brethren that are admitted to preach, intrude themselves to preach in any bish oppericke, without permission of the Bishop: and let no Brother presume to preach to the people, whom the Minister General hath not formerly examined approved, and admitted to the office of preaching. I also exhort and admonish the Brethren to have great consideration in their preachings, what words they utter, to the end they be so pure and chaste that the people may be edified thereby. Let them reprehend vices, praise virtues, discovering the punishment of the one & glory of the other, and let their sermons 
Esa. 10. Rom. 9  be compendious of words: for our lord hath made an abbreviated word on earth.   

Of admonitions and corections of the Brethren.  
THE X. CHAPTER,  
Let the Ministers, as servants of others, be careful to visit and admonish the Brethren that are under their government: and as need shall require, let them correct such as shall deserve it, but let it be done with humility and charity; Being very careful not to command them any thing against our rule and the benefit of their souls; & let the Brethren that ought to obey, remember that for the love of God they have renounced their proper will. I therefore very strictly command them to obey their Ministers in whatsoever they have promised God to observe, and to obey in their profession, provided that it be not in prejudice of their souls and of our rule. In whatsoever place the Brethren be, where they know they cannot spiritually observe the rule, they may and aught to have recourse to their Ministers; who must receive them with benignity and charity, and give them confidence and courage to discover their necessities, and that with such familiarity, as if the subjects were the masters. For so is it requisite the Ministers be servants to all Brethren. I admonish all the Brethren in the name of our Lord JESUS CHRIST, to be very wary of the great and enormous sins of pride, vain glory, envy, avarice, and of cogitations and cares of the world, of murmuring and detracting their neighbour. Those who have not studied, let them not regard to begin the same: but let them especially study to have the spirit of God and his holy works, to make continual prayer with a pure heart, and to be patient and humble in sicknesses and persecutions towards them that persecute, reprehend and contradict us: for our Lord saith: love your enemies and pray for them that persecute and calumniate you. 
Matt. 6. 10. & ●4.  Blessed are they that suffer persecution for justice: for theirs is the kingdom of heaven: and he that persevereth unto the end shall be saved.   

That the Brethren shall not enter into Monastories of Religious women  
THE XI. CHAPTER.  
I Ordain and command all my Brethren, that they have no suspected familiarities with women: and that they enter not into the Coventes of Religious women, those excepted who to that effect shall have special licence from the Apostolical sea. Likewise I will not, that my Religious be God fathers either of men or women, that by such means there happen not any scandal among the Brethren, or by their occasion.   

Of such as shall go among the Sarrazins and other infidels.  
THE XII. CHAPTER.  
EVery Brother whosoever, that by divine inspiration desireth to go among the Sarrazins and other Infidels, let him demand leave of his Provincial Minister; who shallbe very respective not to give licence, but to such as to him shall seem fit to do good among such people. And for all these causes, I command the Ministers upon obedience to procure of his Holiness to have a Cardinal for Governor, Protector and Corrector of this Confraternity, that they may be always subject to the feet of the holy Roman Church, stable and firm in the Catholic faith. Let poverty, humility, and the holy gospel of our Lord JESUS CHRIST, be entirely observed of us, as we have faithfully promised.  
The end of the rule of the Frere Minors.    

The rest of the bull, touching the confirmation of the said Rule, omitted in the beginning thereof.  
Let it not therefore be permissible for any man to infringe this ordonnance of our confirmation, or rashly to contradict the same. And if any presume so to do; know that he shall incur the indignation of Almighy God, and of S. Peter and S. Paul his Apostles. Given at S. john Lateran, the 29. of November, the eight year of our Papacy.  
The end of the confirmation of the rule of the Frere Minors.    

Of the perfection of this rule and the abridgement thereof.  
THE IX. CHAPTER.  
AS the three young men (according to Daniel) were joyful in the flaming fire of the burning furnace, where Nabuchodonosor had caused them to be thrown, as faithful servants of God, because they would not give to his monstruous statue, the honour dew to God alone, and as they sung praises to the Almighty, together with a fourth like unto the son of God: so there were three Orders and holy Rules founded by three holy personages, S. Basill, S. Augustin, and S. Benedict, in the burning furnace of temptations and worldly afflictions, wherewith the prince of the world, combatteth against the servants of God and often times surmounteth them, which holy persons as men freed from the fire and from fear, have with alacrity praised God, in the mids of it; Afterward there was seen the fourth, like unto the son of God, to wit. The Seraphical and crucified servant of JESUS CHRIST'S. Francis, that gave a fourth estate unto the church, wherein men, being delivered from the prison of the world and taking more content in the honours and graces of God, might more freely serve JESUS CHRIST. And such was his intention in all the words of his evangelical rule, to wit, that they who had made profession to imitate JESUS CHRIST, should endeavour to become the most like unto him in labours of their life and exercises of spirit, that possibly could be procured. He with the help of the holy Ghost, founded on that only and firm foundation of JESUS CHRIST, the edifice of the rule in marvelous height and perfection. Therefore in the first chapter 
The substance of the rule.  he saith: The life and rule of the Frere Minors is such: to keep and observe the holy gospel, living under holy obedience, without possessing any thing in propriety, and in pure chastity. The life, spirit and words of the said holy Father considered, his intention was, that the Frere Minors should observe not only the precepts of the gospel, but the counsels also. Nevertheless knowing and considering human infirmity, he would not oblige them to all. In the second chapter, he 
john. 14.  teacheth to forsake and contemn the world, with whatsoever is in it, giving them means to make such renunciation as the gospel teacheth, which is, to sell what they have and to give it to the poor, that being delivered of so great an impediment they might freely serve JESUS CHRIST, and with him say. The Prince of this world is come, & in me he hath found nothing. In the third he teacheth exercises to praise God by the divine offices, and by fastings and severe abstinences, mortifications of the flesh, good examples and edification of our neighbour, and particularly of secular persons. He also teacheth them the virtue of penance, humility and charity, whereby they may with edification converse with all people. In the fourth, he expressly declareth, that he will not, his brethren shall have money under any pretence whatsoever: but that the Provincials shall supply their necessities, knowing that avarice is dangerous to souls, and principally to Religious: and how true is the sentence of JESUS CHRIST where he 
Matt. 6.  saith, that no man can serve God and Mammon. The holy Father therefore would that richesses should not only be remote, but entirely and absolutely separated from the Order. In the fifth, he bannisheth from his society, idleness, as contrary to the true servants of God, and capital enemy of men's salvation. In the sixth, he raiseth the soul from cogitations of the world, and in as much as may be hoped or expected of him, leaving neither place nor affection proper in them, whereby they might adhere to any cogitation of terrestrial love, to the end that they might 
Philip. 3.  joyfully say: Our conversation is in heaven, as possessing nothing on earth. In the seventh, he comforteth sinners and such as are sick, teaching them the conditions of their Physician, that can and will cure them, who is our lord JESUS CHRIST, who will mercy, and not sacrifice, and who came not to call the just, but sinners, that they might be converted and 
Matt. 9  live. In the eighty chapter, he teacheth the Superiors and all his Order, in what manner they ought to govern▪ the Religious and insinuateth that they should procure to have always a General sufficient and worthy of such a charged. In the ninth, he teacheth his preachers, to fly pride, and arrogance in their life and doctrine, and to be humble and zealous of the salvation of souls, feeding them always with holy and profitable doctrine, without which they can never produce fruit redounding to the benefit of the said souls. In the tenth, he admonisheth superiors and subjects to be very careful in the diligent accomplishment of their obedience, and the obligation which is reciprocally between them, but particularly that which they owe and is due to God, by reason of their profession. In the eleventh chapter, he demonstrateth unto his Religious, how they ought to shun occasions of sin and scandals, especially women. In the twelfth and last, he teacheth them how they should expose their life for the love of JESUS CHRIST and for his law, among Infidels: Then he concludeth according to the beginning, showing that all consisteth in the faith and obedience of the Roman church, and in the observance of the holy gospel of our lord JESUS CHRIST, who is our Alpha & Omega, that is, our beginning and our end. The holy Father S. Francis founded his life and rule, on these twelve Apostolical chapters; as on twelve stones taken out of the depth of jourdain, that is out of the height of evangelical 
joshua 4.  perfection. This rule shall continue and be of force for ever as a testimony unto the professors thereof, that God hath already conducted them out of the desert of this world to the land of promise: Therefore 
Matt. 5.  of them may besaid, as of other perfect: Blessed are the poor in spirit, for theirs is the kingdom of heaven: sith that for it they have forsaken the kingdom of the earth.   

Of th' zeeale which the holy Father S. Francis had unto Religion and to the observance of the gospel.  
THE X. CHAPTER.  
THe perfect imitator of JESUS CHRIST, did so affect the observance of the holy gospel, & was so exceeding zealous of the rule, that with a singular benediction he enriched those that were singularly zealous in the observation thereof. Whereupon he said to his Brethren: our rule is a book of life to them that follow it, a hope of salvation, an earnest of glory, the juice of the gospel, an assured way of the cross, an estate of perfection, a key of Paradise, and an accord of eternal beatitude. He would that all his Brethren should have it with them, and often times read it, and in their spiritual conferences and conversations should for edification ordinarily discourse thereof: that often conferring thereof together, they might never forget this divine pact and spiritual vow, and that they might so possess it in their hands, their bosom and before their eyes, that death assaulting them, they might die with it in their arms.  
A Religious, dying among the Moors, as he desired, made his benefit of this holy doctrine of his holy Father: for being taken by the Moors preaching the faith, and having endured many torments, and they intending to cut of his head, he took his rule into his hands and falling on his knees, with great fervour and humility he said to his companion: my beloved Brother, I confess me before God and you, of what soever I have committed against this rule, and acknowledge my fault therein, and do beseech you, to pray for me, and I do, and will pray, for you. The words uttered his head was cut off on earth, to be afterward crowned in heaven.  
But to the end that no impediment should hinder the observance of 
In the 10. chapter.  this rule, the holy Father S. Francis hath put into it this clause, that when they suppose they cannot observe it in some certain place, they shall have recourse to the Ministers: meaning that where the Religious know that the by reason of disturbers, corrupted conditions of the places, or oblgations exposed against the rule, it cannot be observed according to the true, not cloaked or erroneously interpreted intelligence thereof, they may in such case and aught to have recourse to the Ministers, who are obliged to put them in such place, as they may without any impediment and contradiction observe it. Brother Leo, and Brother Bonizzo, that were present with S. Francis when the Pope confirmed the rule, affirmed that when his holiness very attentively read this clause (as also he did all the rest: therein manifesting himself to be exceedingly well pleased therewith) he very particulerie rejoiced theratt: which S. Francis perceiving, he said, that he would very willingly have added in that place, that if the Ministers would not provide for the said Religious, they might observe the rule in what place it should please them: but his holiness answered, that he had discreetly done in not inserting those words, because such licence might easily cause the division of the Order, and little respect unto the superiors by many who under colour of such pretence would avoid discipline. S. Francis replied, I would have added it; because I know there willbe Superiors in the Religion that will persecute such as would faithfully observe the said rule: and if such licence were admitted, the poor Religious would avoid persecution; but the Pope would in no sort give consent, alleging, that it sufficed that by this rule the Religious Ministers knew their duty, and his intention, without making more apparent specification which would take away both obedience and respect unto the Superiors, and in steed of causing the observance of the rule, would entirely ruin it. Now that such was the intention of the S. appeareth by the example following.  
A Religious Almain, who was a great divine, came to visit ou● holy Father at our lady of Angels, where discoursing together of certain points of the rule, the divine said unto him: Father I vehemently desire to observe the holy gospel and our rule simply even till death, as I have already promised unto God, according to his intention and yours, and I hope his divine Majesty well give me force and virtue to perform it. Therefore I require this favour of you, Father, that, if during my life, the Religious shall err from the pure observance of the rule, as it hath been revealed unto you, and as you have affirmed that they shall wax cold within short time: I may by your authority, either alone or with such as will follow me in the way of evangelical perfection, separate myself from those that will not observe it. Which demand being well understood of the S. with exceeding joy he blessed him saying: know my Brother, that what thou requirest, is both by me, and by JESUS CHRIST, granted thee, and laying his hand on his head, said: Thou art a true Priest according to the order of Melchisedech.   

Of a vision that Brother Leo had, and the expositoin made thereof by S. Francis, and of a benediction which S. Francis left to his true children.  
THE XI. CHAPTER.  
BRother Leo accompanying S. Francis that was very sick, had a marvelous vision, which is very convenient for this place, for such as are zealous of the Order, add no less, for such as dispennse with themselves in the profession and obligation which they owe to his divine majesty. Being then in prayer near unto the S. he was ravished in spirit, and was conducted to the border or side of a violent and impetuous flood, and devising how he might pass it, he saw certain Religious that entered into it, but by the force of the water were presently swallowed to the bottom, without any more sight of them; and others that waded to the midst and almost over it, but by reason of divers weighty things which they carried on their shoulders, being overcome by the violence of the water, were also drowned, without possibility of any man's assistance. After these came other Religious unburdned and without any weight: these were very poor, and entering into the flood did easily and without any peril pass the same. Now S. Francis knowing by divine inspiration that Brother Leo had had a vision, and perceiving him much disquieted, said unto him: Brother Leo tell me what God in this prayer hath manifested unto thee. Brother Leo incontinently recounted unto him the circumstances of the vision he had, praying him to expound it, because he understood it not. The holy Father failed not to comfort him, saying: know that all thou hast seen is true, the flood is this world, which with extreme impetuosity runneth to perdition; The Religious which are drowned in this flood, are such as accomplish not their evangelical profession, and the strict and voluntary poverty promised, but do burden 
What perfection of sanctity of life and doctrine ought to be in the Frere Minors.  themselves with affairs of the world, which sink them to the bottom: the second are such as having begun the way of God, arrive to the mids, but being vanquished by sensuality, and concupiscence of terrestrial things, forgetting their vows, are by the violent stream overwhelmed and drowned: the third are such as having followed the spirit of God, and not of the world, have not regarded to load themselves with the burden of the earth, but have been content, with one only habit to cover them, and a morsel of bread to sustain their life, and to follow JESUS CHRIST naked on the cross, and therefore without any peril do pass to eternal things, whither they are called of God.  


A Crucifix walketh before S. F. A scroll descendeth from heaven on the head of S. Franc.  The sequel, is extracted out of the sixteenth chapter, of the 6. book.  
THe said Brother Leo an other time saw S. Francis, having before him a crucifix that walked together with him, and rested when he rested: the face of the S. was illuminated with a splendour proceeding from the crucifix. The third time he saw descend from heaven upon his head a scroll wherein was written, Hic est gratia Dei, the grace of God is on this man.   

The process of the eleventh chapter of the same book.  
THe infirmity of S. Francis vehemently increasing, in such sort that all the Brethren thought he would die, by reason that from the evening to the hour of matins, he ceased not to avoid blood, and had also very frequent accidents happened unto him; all the Religious begins lamentingly to say unto him: Father who after JESUS CHRIST have engendered us in the world, how without you shall we remain orphans and desolate, deprived of your presence, with which our hearts were edified, and did walk in the service of God? Wherefore, O Father, do you so leave us without a guide? Alas most dear Father, who shall comfort our feebleness? who shall cure the infirmities of our soul? who shall give moisture to the dried root of our heart, that it persist in charity? sith these virtues were conserved in us, by your holy advertisements, and by the example of your holy life, and by these virtues we most strictly observed evangelical poverty. Give us, O Father, some consolation, if it be now your hour, because we who are here, in the name of all your children, that are and shallbe, do demand your Fatherly benediction. Leave us Father some memorial in sign of your holy will, that God having called you unto him, we as your most obedient children, may persist in the continual exercises of your holy advertisments, and may say: Our Father delivered us such speeches, and recommended unto us such things at his death.  
S. Francis intending to comfort them, caused to be called Brother 
The Testament of S. Fr.  Benedict of Pirra, one of the most ancient of the Order, A Religious of great doctrine and sanctity, who was his Confessor, and said mass unto him every morning: he being come, the S. said unto him: Write Brother Benedict, these words which I leave as a testament unto my children. I give my benediction to all them that are and shallbe in my Order, even to the worlds end. And because, by reason of my extreme weakness I cannot speak much, I declare my last will, and intention to all the Religious present, absent and that hereafter shallbe in my Religion by these three last words only. The first in sign and memory of my benediction and testament, I command you mutually to love each other, as I have and do love you. The second, that you love and alvayes keep holy poverty which is my mistress. The third, that you be always faithful and subject to the superiors, of our Order, and to all priests of the holy church, and that you be humble and respective unto them.  
But God who saw that his servant was yet very necessary to this his flock, and that he should purchase himself a greater crown in heaven, prolonged his life. S. Francis was absolutely contrary to those that desired and procured to have privileges and exemption from the Pope, touching their life, because it had been revealed unto him of God, that how much the Religious were privileged, so much the less fruit did they produce: he would that the intelligence of the rule should be taken of his words, being so clear as they were, to any understanding, provided that it were free from passion: though they seemed very obscure to such as would not conform their life thereunto, but endeavoured to wrest & draw the sense to their libertine life: seeking against all equity to have this their licentious life, called the life of evangelical perfection: And to prove this to be true, we see that those first children of the holy Father, so simple, virtuous, and pious, found no such difficulties therein, and the reason was, because seeking to imitate him, they simply understood, and most diligently observed this rule, which many that were learned neither could nor can understand with all their declarations and exclamations, of whom may be said, and not without reason that they would not, or will not understand it, as it hath been understood of those ●●, though they were simple and unlearned.    

What esteems S. Francis made, of the great obligation which the Prelates have towards their subjects.  
THE XII. CHAPTER.  
THe S. was always a vigilant Pastor, to govern the flock which God had committed unto him, encouraging them to prayer, to fastings, and to the observance of holy poverty, and teaching them to imitate the highest master JESUS CHRIST, who began first to do then to teach, himself doing the like, enduring many things only to give example to his children. Being one day at the Oratory of S. Eleutherius, near unto Rieta, he patched his habit within and without with course and gross cloth, aswell against the violent cold that then was, as for the indisposition of his 
He would not that his habit should be peeced against his stomach to assuadge the infirmity thereof.  stomach, which the said patches did cover: he commanded his companion to do the same. But feeling that this piecing did comfort his body, he presently remembered the necessity of his Religious, of whom having compassion, he said to his companion: considering that I ought to be a mirror and example to my children, it is therefore necessary that with them I endure cold, heat, & all other necessities that they endure: therefore though I feel this piece much to asswadge the grief of my stomachs infirmities, nevertheless considering that many of my Brethren may have this infirmity, who cannot receive this consolation, I am enforced to suffer with them, to the end that when they shall see me also to endure, they may the more contentedly support their infirmities. This said, he incontinently rend of the piece, by this mean giving to each one an example of perfection. God showed unto him how grateful unto his divine majesty is the example of Prelates to their subjects, such as this was, in this admirable 
How much superiors are bound to give good example to their subjects.  ensuing accident.  
Having made a journey to the Cardinal Protector of his Order, upon certain affairs concerning the service of God, and after the dispatch of them, having taken leave of the said Cardinal, before he departed the place, he went also to visit the Cardinal of S. Cross, a Prelate of exceeding great prudence and sanctity, and one that loved him well, of whom also he was most graciously entertained, as of him that especially desired his conversation. But understanding that he intended presently to depart, and being exceedingly troubled that he could no longer have his company, taking occasion of the time that was extreme rigorous to travail, aswell by reason of the coldness of the season (for it was winter) as because there was then risen a violent tempest of winds one the fields, he said: My beloved Brother, this time is not fit to travail in, therefore, I will that this day you rest yourself with me, and afterwards we will dispose ourselves according to the time: in mean while, my soul shallbe some what comforted & edified; And that you may take no occasion of discontentment against me, I promise to entertain you in quality of a poor beggar, and to give you to eat as to other beggars: for he knew that to be the thing which the S. especially desired. He beside offered him a house, separated from his palace and solitary, where with his companion he might remain without trouble, and there perform all his spiritual exercises. Besides all this, which much inclined the S. Br. Angelus was then with the said Cardinal (he was one of the first disciples of S. Francis) who much desiring to procure contentment to this Lord, began also to persuade the holy Father, telling him that near thereunto was a solitary tower, where he might as conveniently make his prayer, as in his Oratory. In the end S. Francis being overcome by those prayers, and by the time together, went with the said Religious to see the tour, which contenting him, he told the Cardinal, that to satisfy him, he was content for all that day to remain with him: then he enjoined Brother Angelus, that he should not permit any person to enter into the said tour, whiles he should be there, that with his companion he might attend to his ordinary exercises without any interruption.  

F. Francis is beaten of the devils.  Now the first night, about the first sleep, the devils came in, & beat him cruelly: Whereupon S. Francis called his companion, who was in a chamber near unto, to whom he recounted how he had been handled by the devil, saying. Brother, the devils have beaten me even till this present, I will tell thee why, you must understand that the devils are executioners, & ministers of the justice of God, and as an earthly prince, when one hath committed an offence, or enormous fact, doth send the Provost of the Marshals to apprehend him, and then causeth him to be punished: so God the Prince of princes by his Prevostes and executioners, doth chastise and correct, even those whom he loveth, when they neglect to do their duty towards his divine Majesty and their neighbour: and because the imperfect Religious doth often sin by ignorance, when he knoweth not his sin, he permitteth him to be chastised by the said Ministers, to make him consider by what way he walketh, and diligently to observe in his exterior and interior, wherein he may have offended: for God doth chastise in this present life, such as he loveth, and hath determined to save, leaving little or nothing to correct in the other life, which is to be eternally glorious unto them. Therefore, having now considered with myself, I did not imagine I had offended him in any thing, his mercy considered, for which I have▪ not satisfied him, according to human fragility, by confession and penance: and the rather because by the grace which he hath given, I knew in prayer althings, whereby I could please, or displease him: now nothing having till this present, been revealed unto 
And wherefore.  me, of this new accident, I am of opinion that God hath for no other cause afflicted me by his ministers of justice, but for that the Cardinal hath used this charity unto me, detaining me here this tempestuous season, though it were necessary for my debility: Nevertheless my Religious that now travel over the world, enduring hunger, thirst, and continual labours, and others that are within their poor celles and Oratories, knowing that I am with the Cardinal, will take full occasion to murmur, and say: we spend our days with so many miseries, and our Father resteth at his ease and in delights and honours: And because I know myself to be bound to give them always good example, having been by God committed unto them for Pastor to that effect, and that my disciples are much more edified by me when I am with them in poor Oratories, keeping them company in holy poverty, then when I am with rich and honourable persons, in place of corporal consolation, and that they more patiently support their necessities, when they see or hear that I suffer with them: therefore I say, I acknowledge to have exceedingly failed therein. As soon as the day appeared, the holy Father went to the Cardinal, to whom he related what he had endured that night, then added: Men that know me not, repute me a S. but behold how the devils, who know me well, do handle and chastise me for my sins. So taking leave of him, he returned to his Religious.  
In this manner did S. Francis endeavoure to give good example of himself to every one, not only in small necessities and weak infirmities, but in the greatest extremities and afflictions of his life, to take away all occasion of murmur, and that his Religious might not justly say of him, that in his necessity he could provide well for himself, but not for them, considering that he endured such excessive dolours in his person, without procuring any remedy, that the Religious who served him, and they who knew it, could not contain their tears of compassion, and fought out some one, who by prayers or authority might command him to apply some necessary medicines. And therefore there was no Religious that took not courage by his example patiently to sustain his proper and particular infirmities and labours, in imitation of their chief Pastor, as also misprise all corporal recreation, for the fervent desire they had to carry the cross, for the love of JESUS CHRIST, and to refine themselves in the virtue of penance.   

Of the conditions which, according to the will of S. Francis the minister General ought to have.  
THE XIV. CHAPTER.  
THe holy Father S. Francis being once so weakened with sickness that his Religious supposing he would die, did visit him extraordinarily, beginning to feel the detriment proceeding of the loss of his presence: In regard whereof they were very careful to demand him many matters concerning the serenity of their consciences, and the observance of the Order. Now one of them who was very zealous of the rule and his profession, made him this demand: Beloved Father, you shall go towards God, and your family, who to this day have always followed you, shall remain in this valley of tears, forsaken of you their dear Father and assured Pastor. But since it will come to pass, and that there is no remedy, I most earnestly beseech you, before your departure to assign us one of our Order, if there be any worthy and capable to accept the charge and office of minister general, after you. The holy Father with groaning sighs and tears thus answered: my son I know not if there may be found a Father of so great a family, a head of so great an army of God, a Pastor of so great a flock, that would be sufficient: but I will leave you a pattern & model, wherein may be seen what he ought to be. The General ought to be a man of great prudence, of laudable reputation, and of holy conversation, a man without self-love, and particular affection: because if he should more favour one part then an other, a tumult and dissension with scandal would proceed thereof: a man exceedingly addicted to prayer, and a continual practiser thereof, and nevertheless, he should elect and choose certain hours of the day and of the night, for the benifitt and contentment of his soul, that in other hours he may attend to the government of the flock which God shall have committed unto him: the first hours of the morning, let him repair to the place where he is to pray and celebrate mass, recommending himself and his flock unto the divine protection. He must also be a man that after must go forth into a public place, where all the Religious may commodiously speak unto him, and must answer them with humility, providing for each one according to his necessity, as to him shall seem best: let him be a man of courage, and constancy, that will no be moved with others words, but will govern with justice, and therefore let him not give light belief to words that shallbe reported unto him, but let him first search to know the truth, then let him proceed according to justice, and let him not disdain to hear indifferently, the little with the great, nor have less care of the one, than the other, a man all whose actions may be so many exemplar good works, God having given him grace to appear such by his virtues: a man that hath imprinted in him the image of piety, of simplicity, and of patience, labouring to create virtue in himself and others, exciting every one by his example to imitate him: a man above all other things detesting money, as that which is more able than any thing else, to corrupt our estate and profession: a man ever mindful that he is the head and light, set in an eminent place, that other Religious may see and follow him, to imitate him in his holy exercises: a man that is content, though he be General, with one only habit, and one breviary, where with to say his divine office: one inkhorn and one seal, to provide for the occurants of the Religious of the Order, a man not over much addicted to the curiosity of learning, nor seeking to furnish his library, to the end he do not rob the divine office and prayer, of much time consuming it in the study of learning: a man principally of condition and conversation, spiritually to comfort the desolate, as one that must be the remedy and refuge of the afflicted, for fear that this virtue and remedy not being found in him, it happen that his sheep, by their labour and vexation, be at length surmounted by the detestable and perilous disease of despair: let him be overmore, a man fit to humble himself, according to the example of JESUS CHRIST, and sometime to mortify his sense, and particular opinion, though reasonable, to gain unto God the souls of his subjects, as did the Apostle S. Paul; a man that shutteth not the bowels of compassion against the Apostatats of the Order: who are as strayed sheep, to whom he ought never to deny mercy, considering their temptations were very prompt, and let him think that if God would permit him to be tempted, he perhaps would fall into a deeper pit: a man, that, if necessity sometime constrain him to eat meat better than ordinary, he do eat it publicly and not in secret, that others may in like sort be in their necessities provided for: a man that, being requisite for him principally to give light and lustre to obscure the darkened souls, do seriously consider what he is to do, that he may discover the true and loyal path to passengers, amongst so many crooked, disordered, and confused ways. A man not rejoicing in the honours and favours of the world, nor troubled in injuries and afflictions: a man not defiling nor in any sort mitigating the worthy form of justice by impartiality, by desire of conserving his honour, or reputation, or for whatsoever other respect, not correcting him that deserveth recompense, nor favouring him that meriteth punishment: a man that by his over-severe rigour is not occasion of the ruin or despair of any soul, and that by his too tender compassion causeth not sloth and negligence in his subjects, or by long sufferance and indiscreet indulgence, occasioneth a dissolution in discipline: a man that doth know how to govern himself, to be of each one both feared and loved: a man, that at the first relation shall suspect the accusations made against his Religious, till he have duly examined and gotten knowledge of the truth: a man, that with great fear of God, refuseth the charged of such office, and the obligation of so great a Prelature, acknowledging himself insufficient of such dignity, ever reputing honour to be a great burden. And finally a man, that disdaineth not, yea procureth, as I would do, and seeketh to have for his companions, men adorned with holy virtues, whom he knoweth to desire nothing for themselves, but seek only the honour of God, and the reformation of the order, the salvation of souls and of all the Brethren, and that both himself and they, give to each one good example of themselves, comfort the Brethren in their afflictions, and appear to all the Brethren a model and pattern in the observation of the holy gospel and our rule, fuch aught to be my son the General of the Frere Minors. I would also that such a Prelate should be feared, loved and honoured of all, and that all his necessities be provided for, with a singular love, as true Father, and most loving Pastor.   

Of a letter which the holy Father S. Francis wrote to Brother Helyas his Vicar General.  
THE XIV. CHAPTER.  
THe holy Father S. Francis being sick, wrote this letter following to Brother Helias his Vicar General that governed and visited the Order. Brother, God give you his holy benediction: I admonish you, to be always patient in what soever you shall take in hand, and well disposed to support whatsoever accident may give you discontent. And if you should be injuriously offended by any of the Religious or other, receive all as proceeding from the hand of God, manifesting to the world that you seek no other thing but to love them, and to procure them to be the true servants of JESUS CHRIST. And therefore exact no more of them then that which God shall give you, and herein I will know if you love God, myself his servant and yourself, to wit, if whensoever any Frere Minor in the world having committed never so enormous offence cometh before you, he depart not without mercy, and though you afterward understand that he sinned a thousand times, if yet you love him more than you would myself: and though by reason of fear or reverence he should not require pardon, you encouraging him shall demand if he desire it: to the end that acknowledging his offence, he do penance for it; and thus much to be practised especially towards the infirm. You shall not fail to admonish the Guardians to do the like, and that they resolve ever to do it. And therefore when it shallbe known that one of the Brethren hath offended and forgotten himself, let not the other Brethren dishonour him, nor murmur at him, but let them have compassion of his fragility, remembering that the sick and not the healthy do need the Physician. If any Religious induced by the devil, do fall into any mortal sin, I will that he be obliged upon obedience to have present recourse unto his Guardian who shall send him to the Provincial, and he receiving him compassionately, shall have care of him and comfort him, as himself in such case would be comforted, and he shall have no authority to give other penance to the contrite, but to say only unto him, depart in peace and sin no more.   

Of the Provincial Ministers.  
THE XV. CHAPTER.  
THe holy Father S. Francis would, that the Provincial Ministers should be equal with the other Religious, and that for their goodness and virtue, they should be loved of all, in such sort that the simple conceive no fear nor apprehension to be under their government and discipline. He would also that they should be very discreet in their commandements and compassionate in offences, more ready to receive injuries and to pardon then to revenge, and capital enemies to vices: but diligent Curers of the vicious. He would not have them command the Religious in virtue of obedience, in a matter of light consequence, for that were to lay hand presently on the sword, or to show authority to command, or to discover the commander to be temerarious, He desired they should be much respected, but withal that their life should be such as might shine before all the Brethren as a mirror of virtue and Religion. The cause why he would they should be loved and honoured was, by reason that they carried the burden and car of all the rest and did merit great recompense at God's hand, and great praise and honour with men when they charitably preserved and governed in the foresaid manner the souls committed unto their charged,   

How the holy Father S. Francis obtained of God the gift of poverty, for hinselfe and his Order.  
THE XVI. CHAPTER.  
THe holy Father S. Francis, as he travailed came one night to a town very weary, and his companion also who was Brother Macie: though as Religious living in manner of the Apostles, they had nothing with them to eat, and therefore, they begged it for the love of God, and got bread to relieve them: coming afterward to a fountain that was nor far from the town, they there found a very fair stone, as a table there expressly placed to eat upon, whereon the holy Father having laid the little bread they had, exceedingly contented in himself, said: O Brother Macie, we are not worthy of so great a treasure, and still raising his voice he often iterated the same words: Wherefore Brother Macie reasoned with him in these words: Tell me Father if you please, how call you this extreme poverty treasure, where there is only bread and water without napkin to eat upon. The holy Father answered, yea, I call this a very great treasure, where there is not any thing procured by human industry, but all administered by the divine providence. The bread hath been given us for the love of God, the fountain and stone 
The praise of poverty.  were created of God for us: therefore will I beseech him to give us grace to love the treasure of poverty with all our heart, whereof he is the only administrator and distributer. They also received a refection more spiritual than corporal, and gave thanks to God for it. The next morning proceeding on their journey S. Francis on the way discoursed very profondlie of poverty, thus saying to his companion: Brother If we well knew the worth of holy poverty, we should find it to be so divine a treasure and of such excellency, that we are not worthy to possess it in such base and unworthy vessels. For this is the virtue, whereby these terrestrial and transitory things are misprised and trodden underfoot, that they may serve us and not we them. This is it that removeth the impediments between God and us, that our soul may unite itself to her Creator: for it giveth her wings, by which, though she live on earth, she converseth with the Angels in heaven. This is the virtue that accompanied our Lord JESUS CHRIST from his holy conception, even to the cross, that arose again with him, and in fine ascended with him to heaven. On it especially God founded his holy church, not only in the Apostolic estate, but even in all Christians, who then renounced and sold all they possessed, and brought the price to the feet of the Apostles. There on also, may beloved Brother, hath he founded our Religion. Which let us therefore pray him to support on that evangelical foundation, and to cause to increase in an infinite number of virtues, in imitation of his beloved Son our Lord and master, and that we may with more ease obtain the same, let us procure to be our intercessors, the glorious Apostles S. Peter and S. Paul, the lovers and preachers of holy poverty, that in our behalf they make intercession to God to grant us to be truly poor and his right humble disciples, and grant this privilege to our Order, that there be always therein such as are truly poor, that honour and love holy poverty.  
S. Francis with this fervour went to Rome in pilgrimage to visit the holy Apostles, beginning already to foresee the great persecutions, which 
How poverty was granted to S. Fr. for his Order.  many of his Order would lay on poverty after his death, and that few would adventure to pass with all. Being then come to Rome, he entered into the Church of S. Peter, and being retired into a chapel, with violent effusion of tears, he demanded of God that he would please to confirm unto him the grace and privilege of most holy evangelical poverty, for himself and his Order, invocating for intercessors the glorious Apostles S. Peter and S. Paul, who in most glittering splendour appearing unto him, did embrace and salute him, then said: Brother Francis, because with such devotion thou demandest that which God will, and we observe, and counsel to be observed, he hath sent us unto thee to advertise thee in his behalf, that thou art heard in heaven, and that he hath granted the treasure of evangelical poverty to thee and to all them that shall follow thee, and that they shallbe of the number of the blessed who shall embrace the same. Which said, they disappeared, leaving the holy Father S. Francis exceedingly comforted, and recounting the whole to Brother Macie, they according to their duty together yielded thanks to God.   

Of the poverty which the holy Father S. Francis observed, and would should be observed at table, and how the Religious were often miraculously provided for in their necessitis.  
THE XVII. CHAPTER.  
Saint Francis being in the Oratory of Rieta, a Provincial repaired unto him to celebrate with him the Nativity of our lord. Wherefore the Religious intending to honour the feast and the Provincial, prepared the table with a cloth and white napkins, fournishing it with neat vessel and meat a little better than ordinary. But the S. coming that morning to eat with them in the refectory; and seeing that preparation, and that the table was raised from the ground, where it accustomed to be, he secretly went forth and finding a beggar at the gate, he borrowed his hat and cloak, then taking a companion with him, they went out of the house, and in the mean time the Religious sat down at table: for he had ordained that when soever he was not found in the Covent at the hour of refection, they should not attend him. About the mids of their meal, the holy Father returned disguised as aforesaid, and went directly to the refectory, at the door whereof he demanded an almose for the love of God. The Provincial answenared him: Brother, we are poor as you are, and therefore have need of these almose: but for the love of God which thou hast named enter and we will give thee part of the almose which JESUS CHRIST 
S. Fran went attired in disguise of a beggar to show & correct some little defects of his Religious.  hath sent us: S. Francis entered and stood expecting to have somewhat given him. The Provincial gave him his own dish, with the bread that was in it. The S. receiving it discovered himself and sat down on the ground before the Religious: but being approached to the fire, he sighing said. My beloved Brethren, this table so decently prepared, is not fit for poor Religious, that aught every day to go ask alms from door to door for the love of God, it would better beseem you, to follow the example of humility of our lord then of any other: for to that end are we called; considering also that we have promised to observe it: now do I esteem me a Frere Minor, beholding myself sitting on the ground. The feasts of God and his saints, aught to be honoured with that holy poverty, whereby they have purchased heaven, and not with these superfluityes which they did utterly abhor, as things that did separate them from the love of God. It cannot be expressed, how much the poor Religious were amazed, having heard and seen this act: for many did weep seeing their Father sitting on the ground with that habit with so great humility correcting the fault which they had committed, whereof accusing themselves, they acknowledged their fault to the S. who blessing them bade them with all ever to keep their table so poor and humble that the seculers seeing it, might 
He exhorteth them to observe poverty.  not be scandalised, and that if any beggar came, he might be invited to eat with them. Besides, he would that the bread which they begged should be so limited, that there should remain none superfluous in the house, but what should only suffice the Religious; assuring them, that if they wanted, God would provide for them, as by the ensuing miracle doth appear.  
The general chapter being on time ended, and the Ministers dismissed 
S. Franc. multiplied bread by the sign of the cross.  each one to his Province, there remained with S. Francis 31. Religious, among whom was that Brother Monaldo that merited to see the S. as crucified at Arles, as we have formerly alleged; they being upon departure and the S. desiring charitably to eat with them, there was found only three little loans in the house, which S. Francis caused to be brought, made on them the sign of the cross, & then divided it amongst them, And God did so multiply it, that it sufficed them all: & with the fragments was filled a great baskett: by mean of which miracle the Religious returned exceedingly encouraged in the service of God and the love of poverty, finding by experience that God was their procurator.  
On an other time S. Francis coming by night to the Oratory of Son, nino in Lombardy with many Religious, exceedingly oppressed with hunger, they found not in the house one only morsel of bread, for their custom was to demand no more of almose than would suffice, them for one day, and if any remained, they presently distributed it to the poor. 
S. Franc. miraculously obtained bread in a necessity.  The holy Father S. Francis understanding thus much, said to the keeper of the provision: go to such a place and you shall find a baskett full, bring it unto me. He going thither brought thence a baskett full of bread, which had been miraculously conveyed thither to relieve the servants of God. They all did eat with very great appetite, finding it extraordinarily pleasing: which did not pass without giving thanks to the divine Majesty for the alms which so liberal a hand bestowed on them. Many other such miracles happened unto these poor of God, as this that ensueth  

How while the Cook was at his prayers in the Church, the refection was miraculously prepared. The 33. chapter of the tenth book, transferred to this proper place.  
Saint Francis admitted to Religion a knight called Bennenuto, who of his great humility, made choice to live always in the kitchen. It happened on a time that a Burgess had a will to refect the Religious one morning: and to that end sent them betimes what he thought convenient thereto, that they might prepare it at their pleasure, which Brother Bennenuto received and lapped all together: then went to mass, where he was so rapt in devotion, that all the time of service he remained insensible without either memory of the kitchen or any other thing in the world. The conventual mass being ended he returned to himself, and remembered that the meat was yet to dress which was sent them, and nevertheless it was the hour of dinner: he therefore went much troubled to the kitchen, and coming near, he heard many persons playing the Cooks, whereat admiring, he opened the door that was shut without, whereof he had the key: and entering he saw no person within, but only found the said meats ready dressed as he had purposed to prepare them: whereupon he gave thanks to God, for that he would please by the hands of his Angels, to supply that which he had omitted.    

How S. Francis was prayed to tell what was his intention concerning the observance of evangelical poverty.  
THE XVIII. CHAPTER.  
NOtwithstanding the premises, and by how much the number of Religious increased, so much nevertheless did the number of true observers of evangelical poverty diminish, each one seeking to interprett the rule in such sort as he might not be obliged to this rigorous vow of poverty: yea there were good Religious that were put in doubt thereof by the subtleties of the infringers, as particularly Brother Ricorio de la Marquese, who one time was very instant with saint Francis to be resolved therein praying him to explicate his meaning concerning the observance of evangelical poverty, as well past, as present, and to come; that if it pleased God he survived him, he might give testimony to the Religious his Brethren of his true intention, and with all concerning the books which the priests might possess, though they affirmed that their books appertained to the Religion and not themselves. The holy Father answered him: Know brother, that such was my first intention and shallbe my last, if all the Religious would believe me, that none of them possess any other thing than one habit, with the cord and linen breeches, as the rule permitteth. Therefore to them that afterward affirmed that the holy Father S. Francis caused not the same to be observed in his time, his companions answered that among many words which the S. used to his Religious, and caused to be written according as from day to day God did dictate unto him in his prayers and revelations for the good of the Order, he divers times said, that he supported many things by reason of the scandal which might hap between his Religious & himself in the beginning of the Order, and albeit he saw that many waxed cold and relented he tolerated them, in case that it were not in an essential matter of Religion against the vow; because he would not debate with the disobedient: he excused himself herein towards God, alleging unto him, that to the end his word of the augmentatition of his servants might not prove vain, he would in himself supply for them, wherein they were deficient, which 
S. Franc. would rather that the ornaments of thealtare should be sold then the vow of poverty in necessity infringed  he failed not to do, as we have formerly inserted.  
To confirm his intention; I will relate what he one time answered to the Prelate of the Monastery of S. Mary of Angels, that asked him leave thenceforward to receive something of the novices that should enter into Religion, to relieve the necessities of the Covent. The S. answered, that when necessity constrained him, he should sell the ornaments, and rather disfurnish the altar of the virgin Mary, then do against the strict vow of poverty, and the observance of the rule because he was certain that the glorious Virgin would be better pleased, that her terrestrialll altar should be disfurnished, than her celestial Son should be disobeyed.  
An other time, Many ministers were earnest with him, to permit his Religious to possess something, if not in particular at least in common, wherewith they might supply their necessity, their number being so 
God promiseth S. F. to have care of all the necessities of the Frere Minors that hope in him.  increased, thut they sometimes endured intolerable inconveniences. S. Francis then felt a great anguish in his soul, and having no will to answer them of himself, he fell to his prayer and demanded counsel of God, who with a clear and loud voice answered him: Francis I take from the Frere Minors all things both in common and particular, because myself alone will have care to provide for that family: let it multiply as much as it will, for as long as it relieth on me, and not on temporal substance, I will nourish it. Saint Francis gave this answer incontinently to the Ministers, and exhorted them with patience to persever in their first holy vocation, considering that by such proceeding they should be eternally comforted of God.   

Of the poverty which saint Francis would that his Religious should show in their habittes.  
THE XIX. CHAPTER.  
THe holy Father S. Francis would that his Religious should likewise be clothed with the habit of poverty, aswell in the baseness of the stuff, as in the number of coats, that is with cloth of gross locks and one only habit, he detested them that were clothed with three coats, or with a double garment, he said that the necessity which is not governed by reason, but followeth the pleasure and commodities of the body, is a note that the spirirt is dead interiorly, because, said the S. the spirit being waxen cold and careless of the heat of grace, wherewith one ought to be covered and defended, it is necessary that it make use of things appertaining to flesh & blood, for in defect of spiritual relief three remaineth to the soul no other remedy then that. He therefore gave this mark to discern true necessity. The soul and the desires do show signs of necessity, when reason 
What is true necessity.  giveth scruple to a man of such necessities. But for that, one must not so soon provide: for if the Religious having necessity should instantly provide for it, what merit would remain unto him? what exercise of patience could he have, yea where subject of merit is presented unto him, he by the diligence he useth to provide for himself, returneth unto Egypt to avoid the sufference of any thing for the love of JESUS CHRIST which he had at other times promised to endure. He very sharply reprehend them that made difference of colors, desiring to have them lighter or sadder and to confound them with his example, he patched his habit with pieces of the grossest sackcloth, and at the end of his life commanded, that they should bury him in his habit covered with sackcloth. If it chanced some Religious could not support this burden, he rather permitted him, to have his under coat less austere than the upper, in which he would that in all manner, severity and poverty should appear. He would sometimes with extreme grief utter these words: A time will come when this observance of poverty, will so relent that it will lose his vigour, and careless coldness will reign in place thereof, because the children of this poor Mother will be ashamed, esteeming it their honour to wear coats of delicate and precious cloth.  
In his very time Brother Hely his vicar general caused to be made an habit of fine cloth with large and long sleeves, which S. Francis understanding, he called him in the presence of many Religious, and prayed him to lend him the habit which he wore, which he did: and the Saint presently put it on upon his own, plaiting it exquisitlie, settling the Capuce, and redoubling the sleeves, which he did with all the vain gestures which he saw in spirit that the Religious in such an habit would use, than he walked with his head 
Just displeasure of S. Fr. for the first delicate & ample habit of the Freer Minors that was made in his time.  aloft, in jetting manner, talking with a grave, strong, and sounding voice, marching in proud gate, now saluting one, now an other of his Religious, who were exceedingly astonished, expecting what the Saint would do. at length turning to them he said: honourable company God save you: which said he put of the habit and threw it as far as he could, being moved with exceeding great fervour of spirit and zeal of God, then said to Brother Helias, in such sort as each one might hear him: so do the bastards of the Order, go attired: then putting on his humble, short, strict and contemptible habit, he changed countenance, and appeared gracious and mild as before, then began to converse with the other Religious humbly according to his custom, teaching them to be humble poor and meek.   

How saint Francis would not that his Religious should have any thing in proper, and of the poverty of the houses of the Religious.  
THE XX. CHAPTER.  
AS the holy Father would not that his Religious should possess any thing proper, neither in particular nor common, much less would he it should be said that any thing was belonging 
S. Franc. made all the Religious of a Covent to depart thence because it was told him that it was the Frere Minors.  to the Religious. He chanced one time to pass near to Bolonia, where it being told him, that a monastery was there builded for his Religious: he for hearing that this monastery was his Religiouses, commanded all them that were in it in virtue of obedience, presently to depart: who in such sort obeyed that one being sick there, caused himself to be carried out: and he would not permit them to return t● it her till their Protector, who was then legate at Bolonia, had publicly preached, that the said house was his and not the Freer Minors. So would he not that they should dwell in any other place, if first it were not assured that the propriety there of had an other master than the Religious.  
A Guardian that was a dear friend to S. Francis, founding an Oratory, made also adjoining unto it a little cell for him, builded only with hewed wood without other fashion. T●e Saint seeing it, said to the Religious: If you will that I use it, dress it with osier twigs and bows of trees, that I may there see my holy poverty: which being done he there remained certain days, but hearing one of the Religious one time say, that he came to see his cell, he answered, 
S. Franc. left his cell because speaking to him one called it his. Matt. 8.  sith you say it is mine, it shall no longer be so, and thenceforward would no longer continue therein: the like did he in all other places, wherein he the more willingly remained, as they were poor and meanly accommodated. To comfort his Religious he would sometimes use those words of JESUS CHRIST in the gospel: The foxes have holes, and the fowls of the air nests: but the Son of man hath not where to lay his head. And speaking of him, he would say that when he remained forty days and as many nights in the desert to pray, he had there neither cell nor bell, but was constrained to rest under a tree or rock, and therefore he at least did imitate him in this, that he possessed no cell, that was, or was called his: And if some times by misgard he bade his Religious to accommadate him some cell, calling himself to mind he would no longer remain therein, thinking of what is said in the gospel. Be not careful for the 
Matt. 6.  morrow. He would have it put into his testament that all the celles wherein the Religious dwelled & their house should be made of clay and wood. There was every year a general chapter held at our lady of Angels, whither repaired a great number of Religious, who were there very ill accommodated. The citizens of Assisium considering this great inconvenience; and having compassion to see them all resting in an house covered with thatch, having the walls made of osier together with bows of trees and clay, they resolved to build them a fair great house against the church of the monastery, expressly for the general chapters there yearly to be held, and so merely without the knoweldge of saint Francis, they in short time 
S. Franc. endeavoured to pull down a house which was builded to serve the Religious only in time of the General chapter.  builded it with lime and stone, they knew well that if saint Francis had known thereof, he would never have permitted it; which opinion the success confirmed, for returning and finding such a building, though he were informed that the inhabitants had done it of their own motion, and that it was to serve only for the said chapter, nevertheless, foreseeing the evil example, which this great house might give, and that the Religious would build the like otherwhere, in which respect this building was inconvenient in that place, which he would have to be an example of sanctity and poverty to all others, having called certain Religious that were zealous of the Order, before the chapter ended, he with them got up on the said house and began to uncover it with intention utterly to pull it down. Which being seen by some kinghtes and gentlemen there placed by the city in guard to hinder scandals that might happen, they came to the S. and said: Father, hold your hands and know that this house is proper to the city of Assisium we therefore advertise you to desist from further endommaging the same. Which the holy Father hearing, he answered: if the house be yours I will no further touch it: and calling the said Religious, they descended, and the citizens covered the roof again, and made choice of gentlemen that in time of the chapters should have care to furnish it as was requisite, that the Religious might be freed of solicitude, which continued for many years.   

Of the rule and manner of building which saint Francis prescribed to his Religious.  
THE XXI. CHAPTER.  
THe holy Father S. F. residing for the infirmity of his eyes, near unto Sienna, there came a rich gsntleman to visit him, who having given to the Frere Minors a place where to build a monastery, and devising on the form of this building, the holy Father said to this man who was very familiar to the Order, Brother, will you know how the houses of our Religious must be builded? you must observe this order: when my Brethren shall come into any place, where they shall have no place of retire, and shall find any one that will permit them to build on his land, a house, a garden, and other necessities, they must first consider how much land will suffice them, having always regard to our poverty, and to the good example which we are bound to give in our houses, as well as in other things. And therefore, he would not that the Religious should be many together in houses, nor that they should make them great, it seeming to him a difficult matter, that poverty can be observed, where there is a great multitude. After they shall have considered the situation, and the place convenient to erect the Monasteries, they must repair to the bishop of the city, and say to him: My lord and Father, such a one, for the love of God, and for the benefit of his soul, permitteth us to build a house one his land: we first are willing to address ourselves to you, who are lord and Pastor of all this flock recommended unto you and even of us, and of all the Religious that shall have residence here where we desire with the benediction of God and yours, to build a Monastery. And having received the benediction of the bishop, let them first of all take a cord, wherewith they shall measure the plot which is necessary for them to build the house, which they shall make poor: the matter shallbe, wood and stone, the celles shallbe little, only sufficient for the Religious to repose therein, who shall also pray there, and strive to avoid idleness, their churches shallbe little, they shall not make 
What kind of churches the Frere Minors should have.  them great under colour to preach to the people therein, or for other edification: for it shallbe reputed greater humility, and better example, to go to preach in other churches. When Prelates, priests, Religious and other seculers shall come to our Oratory, the poor celles and little churches will preach to them, and they shallbe much better edified then by fair or good speeches.  
An other time he said: The Frere Minors will often build great and sumptuous edifices, bringing to ruin our mistress poverty which shallbe cause of evil example, murmur and importunity of the people. Therefore 
S. Franc. foretold what the Frere Minors have done in their buildings.  it would much better beseem our estate and the edification of souls, to make no such buildings: at other times under pretence of making change for a more healthful place, more commodious, and less troublesome, they will forsake their poor houses to the great scandal of the people, to erect greater and such as are abominable to the eyes of God and poverty, in which buildings they will employ much almose gotten under pretext of necessity, whereof they shall yield account to God as robbers of the almose of the poor. In these respects it is much better for them to have little churches, in them observing their profession, giving to their neighbour example of true Religious. S. Francis forbade his Religious to build their Monasteries of other matter then wood and earth, as do the poor of this world. There were certain Religious of contrary opinion, alleging divers reasons, as that in some provinces wood and boards were dearer than stones and lime, and also that buildings made of lime and stone were of longer continuance, and more sure: but S. Francis to avoid contradiction would give them no answer, nor did he approve their human reasons. To demonstrate that he died with this intention, he caused these words to be inserted in his testament, that the Frere Minors should be very careful not to accept the houses that are builded for them, if they were not conformable to their holy poverty: that they should be as for Pilgrims, and that they should live in them as strangers. He sometime said against certain learned Prelates of the Order and wise in erroneous worldly prudence, that were always directly contrary in the strict observance of poverty: Wretched be the Religious that are contrary to me in such matters as I know to be the will of God, and are necessary for conservation of the Order: then he said to his companions: These contradictions redouble mine infirmities, for some Religious are always contrary unto me, by the authority of their erroneous science and prudence, in matters revealed unto me by God, for the benefit of the Order, aswell present as to come, which they misprise, desiring rather to follow their own opinion, than the will of God.   

How much he was enemy to the use of supperfluous books  
THE XXII. CHAPTER.  
Anovice had licence of the vicar general, to have a psalter, whereby to learn to read, but because he heard it spoken, that the holy Father S. Francis would not that the simple Religious should have care either of books or learning, he could not contentedly keep it without approbation of S. Francis, who coming to the place where the Novice was, who was lately professed, h● went to him and said: Father, it would be great satisfaction unto me, if by your licence I might keep the psalter, though your vicar general, hath permitted me, I am not yet well satisfied unless you confirm it. The holy Father answered him: The Emperor Chaflemagne, Roland, and all the other Palatine and valiant warriors, with exceeding sweaty labours and travails prosecuting the infidels, got of them great victories and purchased great honour, in the memory of men, the holy martyrs get far greater glory, in the battles and victories, which they obtain against the infernal spirittes and their fellows who are wicked 
1. Cor. 8.  men, they dying gloriously for the faith of JESUS CHRIST: it seemeth that the men of these times seek to purchase glory and honour, to read or hear related these histories without imitating them, not considering their labours and their death. My child hereof I would infer, that thou shouldest seek neither books nor learning, but virtuous works, in which consist true glory, because science alone puffeth up in pride, & charity edifieth. The Novice with this answer departed utterly confounded. A little after being tempted by the devil he met S. Francis at the fire, to whom he spoke again of the 
Strange temptation of a Frere Minor to have a psalter.  psalter: And the holy Father answered: My Son, when thou hast leave for the psalter, thou wilt also ache for the Breviary, then for other books to learn.: and when thou hast learned any thing, thou wilt sit in a chair, as if thou were a great divine or Prelate, and wilt say to one of thy Brethren, Go fetch me my breviary. Speaking this with great fervour of spirit, he took ashes, wherewith rubbing his head, he said: A breviary for me, a breviary for me; and divers times reiterating the same, the Religious remained as beside himself, and durst not for that time speak any more of the psalter. S. Francis said further vuto him: I have been at times tempted, as thou art now, to have many books, but to know if such were the will of God, I took a book, where the gospels were written, and besought his divine Majesty to vouchsafe to show me his will by the opening thereof, whereupon I lighted on these words of his own: The knowledge 
Matt. 13.  of the mysteries of the kingdom of God, is given to you simple, and to other in paraboles. Many months after that, S. Francis being at our lady of Angels, the same Religious in extreme temptation, recommended again unto him the aforesaid licence to have a psalter: to whom the holy Father said: go, do what the vicar general hath granted thee. The Religious returned whence he came, but the holy Father considering what he had granted, went after him, and overtaking him, said my son, return with me and show me the place where I bid thee do with the psalter what the vicar general had permitted thee. Coming thither, S. Francis fell on his knees before the said Religious, saying: Brother I confess my fault, I confess my fault, then added: know that he who willbe a good Frere Minor must have nothing but his habit, the cord, and linen breeches as the rule enjoineth, and they that are by manifest necessity constrained, socks: every thing else is superfluous, and against the purity and poverty of the rule, which we promise God to observe: the said Religious moved with the words, believed this holy counsel,  
Being by divers demanded the like counsel, he answered them with this sentence, right worthy to be set in letters of gold, and not only painted or engraven in marble, but in the hearts of men: A man hath 
Apothegma of S. Francis. Matt. 7.  so much knowledge, as he is a man of virtue and loveth God and his neighbour, and no more: and the Religious so good, as he doth good works; because the tree is known by his fruit. When he returned from Syria, a Provincial came to visit him to confer with him of the affairs, of the Order, & particularly touching the vow of poverty: to know his will therein, and of the obligation inserted in the first rule, taken out of the gospel: to wit, when you travail, you shall carry with you neither money nor wallett: S. Fran. answered, I mean thus, that the Frere Minors must only have their habit, the cord, & linen breeches, as the rule saith, and 
Luc. 10.  such as are enforced by necessity, the socks. The Provincial answered: What shall I do with so many books as I have, that are worth more than forty crowns? which he said, because he desired to have licence of S. Francis to enjoy them, for he kept them with a remorse of conscience The S. replied, Brother, I neither will, nor ought nor can do any thing against my conscience, and the profession of the holy gospel which we have promised. Which this Provincial understanding he was exceedingly troubled: & the S. perceiving him so sorrowful, with a great fervour of spirit said unto him, as if he had spoken to all the Religious: you would seem to men to be Frere Minors, & would be called Preachers of the gospel, & make show to observe it: but in effect, you desire to have propriety and superfluity, and to have a purse. The Ministers earnestly seek to take away the first rule (you shall not carry wallettes in your travail) they supposing that they should so be freed from the obligation of this counsel of evangelical perfection: but the holy Father S. Francis in the presence of many brethren, said: the Ministers think to deceive God and me, but the deceit falleth on themselves. Let them and all my other Religious know, that they are obliged to the observance of evangelical perfection: and will that it be thus written in the beginning and end of the rule. That the Brethren are firmly obliged to the observance of the holy gospel of our lord JESUS CHRIST.   

Of the horrible malediction which S. Francis gave to a provincial, and wherefore: and of the miracle that ensued.  
THE XXIII. CHAPTER.  
BRother john Estitia a very learned Minister of the Province of Bolognia, ordained an exercise of study in the Monastery of Bolognia, without licence of the holy Father S. Francis, who understanding thereof, went incontinently thither, and very sharply reprehended him by these words: I rather desire that one obey the holy gospel, and be employed in the study of holy prayer, where the holy Ghost is Master, then in human studies, and curious lessons, wherein is 
S. Fr. did not desire that his Religious should study. Therefore he cursed a Provincial because he had established a study against his will.  lost the spirit of humility and the sweetness of God, the ladder whereof is this Religion, which annihilateth this new study. But S. Francis being departed, this Provincial began again as before, whereat the holy Father being for the zeal of God much disquieted, he publicly gave him his malediction as to a disobedient child. By which the said Brother john fell incontinently very sick, and lying in his bed, perceiving that his sickness did hourly increase, seized and touched, rather with the fear he had of death, then with true contrition: he sent, two Religious to pray S. Francis to revoke the said malediction: to whom the S. answered: God hath confirmed in heaven the malediction which I have given him, so that he is cursed of God. In that instant, there fell from heaven a little stone of burning brimstone, which transpearced both his body and bed, and at the very hour he died, yielding an extreme infection: by this so severe chastisement God showed how just and assured was, the counsel of the S. that they should not be curious of books, but should rather study to ground themselves in holy humility, prayers, and poverty.  
The holy Father being once demanded if he would consent that the learned who were and might enter into religion, should study divinity, he answered affirmativelie, provided that they imitate the example of JESUS CHRST, who prayed more than he read, as is 
How he would that his Religious should study.  written also of his disciples, and also that they omit not the study of prayer to get learning: and that they study not only how they ought to speak, but principally how they may effect what they read, and doing so may teach others to do good works. I will that my Religious be disciples of the gospel, and that so they make progress in the knowledge of the truth, and do also increase in purity & simplicity, that from the prudence of the serpent they do not separate the simplicity 
Matt. 10.  of the dove, which JESUS CHRIST with his mouth hath united together. The holy Father affirmed that by mean of the knowledge of ones self, one easily obtaineth the knowledge of God, provided that one sought it with humility and without presumption. Therefore he was much troubled when he knew that neglecting virtue and the vocation whereto the Religious was called of God, one sought knowledge by curiosity, with extreme dolour of his soul, saying: My Religious that are honoured by the curiosity of knowledge, are found empty handed, in the times of tribulation. I would rather 
Very remarckeable sentences of S. Franc.  exercise them in the virtue of humility, that the perilous times of temptations happening, they might find God with them in those anguishs: for afflictions will come, against which, neither their books nor pourchaced science will avail, than would it be more expedient for them to be simple and fervent in obedience, humility, and charity, then great in commanding and teaching, in curiosity of science. He already foresaw that knowledge puffed up with vanity in future time would give a great fall to the Order, because curiosity of the said knowledge would induce many to great arrogance, which would destroy obedience, humility, poverty, with all true Religion; bringing in liberty and privileges: The said holy Father said: there shall be so many that will labour to get knowledge, that he shallbe happy who for the love JESUS CHRIST shall shun the same. He appeared after his death to one of his companions who was exceedingly busied in the study of preaching, and reprehended him sharply, forbidding him that over great anxiety of spirirt which he had towards study, and commanded him to study to walk the path of holy humility and poverty.   

How he discovered and prevented the deceit of the learned, and curious of his Order.  
THE XXIV. CHAPTER.  
IT will succeed (said S. Francis) to these curious of knowledge and learning, that esteeming to be more edified and inflamed in devotion towards God, by knowledge of him, if they use it not with great humility, they, by the same science, and by the great study therein employed, will remain void of all goodness, cold in charity, and puffed with vain glory, rejoicing in their vanity, and obstinate in opinion: wherefore the holy Ghost being unable to dwell in bodies subject to sin, he willbe constrained utterly to forsake them. Certain Religious therefore one day relating unto him that a great divine was entered into their Religion at Paris, and that by his doctrine, he much edified the people and clergy, and was a great honour to the Order: S. Francis sighingly answered them, I much fear that his like will one day destroy, whatsoever God by me his unworthy servant hath planted in this vineyared, I would have no greater Doctors in divinity, than they who teach their neighbour, by works, meekness, poverty, and humility, because the goodness of a Religious is according to his obedience to the rule, and his doing what he knoweth. Those preachers that trust only in their doctrine, when thy see concourse of people, and that they are desirously heard, and some by their preaching 
Exhortations for the preaching Frere Minors.  are converted to penance, thy are puffed with vain glory for the works of an other, as if they were their own, and so preach salvation to others, but damnation to themselves: therefore they glory of that whereof they have no more cause then, a trumpet which soundeth by the mouth of an other man that windeth it: for what are they but trumpets, whereby God sendeth his sound, be they good or evil, so that the cause of the conversion of the hearers, ought not to be attributed to them, but to the very force of holy doctrine, and to the tears of the simple, though the same be not by them understood: these simple ones are my knights of the round table, who hide themselves in deserts and sequestered places the more commodiously to apply them to prayer and meditation, lamenting theirs and others sins; therefore God alone knoweth the fruit they produce, and how many souls by their merits are saved, wherefore they shall hear this his voice: Come thou faithful and prudent servant, because thou hast been faithful unto me in few things, I will place there over many, enter into the kingdom of eternal life: but they who have had no other cogitation but to learn knowledge; and to demonstrate their doctrine unto others, preaching without edifying by good works, shallbe poor & empty of all good, before the throne of the terrible judge, they shall have their vessels full of shame and confusion, and they shall also hear God say unto them: you have preached only by the words of your purchased science, but I have saved souls, by virtue of the merits of my simple ones, you therefore shall remain with the wind of pride which you have sought, and these shall receive the recompense of the labour of their humility and prayer, which is ourvocation, whereto these puffed ones shall have been contrary, with the wind of their knowledge persuading many to relinquish this truth, yea persecuting, as blinded and frantic, such as walk by this truth, but the error and false opinion, wherein in they have lived, which they have preached, and whereby they have conducted many with them in the profound gulf of ignorance, and spiritual blindness, shall turn to their grief and confusion, and they shallbe buried 
1. Cor. 1.  in darkness, for it is written: I will destroy the wisdom of the wise, of this world, and the prudence of the prudent I will reject. So the holy Father as far forth as his power extended, for his office in this world, permitted not any of his Religious to be called Master, though formerly in the world he had been such, alleadgeing unto them the words of our lord JESEUS CHRIST, One is your Masterin heaven, and therefore let none be called master on earth. He affirmed of himself, that though 
Matt. 23.  he had been very learned, he would never have endured to be called Doctor or master because it was to do against JESUS CHRIST: so that he concluded that it was much more profitable to a man to knowlitle, and be humble, then to perform great matters with much knowledge, and presumption of himself.   

How much S. Francis rejoiced at the good example which his order gave to the church, and how much displeased, when his Religious procured or caused any scandal.  
THE XXV. CHAPTER.  
THis glorious Father said, that the Frere Minors were sent of God in this latrer age to be an example of light to them that were entangled in the obscurities of sin. Therefore if he heard relation of any example of edification, that the Religious gave to the holy Church, he with great fervour would say. The house of God shallbe filled with good & sweet savours, which shallbe produced by the precious ointment of virtues. He exceedingly rejoiced at the good reputation of his dear children & at the example of piety which they gave, because by mean thereof they converted sinners, to the love & service of JESUS CHRIST, a thing especially desired of him, and to such he gave his holy benediction, And consequently because his Religious knew that their holy Father would have them exercised in this virtue, and zeal of the salvation of souls, they so much the more endeavoured to give him satisfaction therein. 
The humility of the first Frere Minors.  And if it happened that any one procured the least trouble to his neighbour, he presently asked him pardon, with great humility and offered to do penance for the same.  
It chanced one time that an ancient Religious of the Order, in presence of a gentleman, uttered some words in choler to one of his Brethren; but perceiving that he had troubled his Brother and disedified 
Marckeable satisfaction.  the other, acknowledging his fault, and impatient against himself, he incontinently took the dung of an ass, and put it into his mouth: and forced himself to chew it, saying, tongue eat this dung sith thou hast presumed to arise against they neighbour and in his face to spett the venom of thy choler. Which the said gentleman seeing, was exceedingly edified, and devoted to the whole Order, presenting himself entirely to the service of it.  

How much S. F. was troubled to hear that his Religious gave scandal.  The holy Father S. Francis was contrarily extremely afflicted when he understood that any one had disedified his neighbour. To this purpose it being related unto him that a bishop had reprehended one of his Religious, for having seen him do something savouring of hypocrisy, as to procure the growing of his beard and other things unbeseeming a Frere Minor, he stood up right, and joining his hands, he weeping said: Lord JESUS CHRIST, who having chosen twelve Apostles, one of them proved a traitor and was therefore damned, and the residue over all the world preached thy holy faith, by words and by pious and virtuous works: and now in this latter hour being mindful of thy mercy, it hath pleased thee to plant the Religion of Frere Minors for help unto they church, and for service of they holy faith and thy holy gospel, have care thereof I beseech thee for thy piety: for if this Religion give scandal in steed of good example, who shall satisfy thee for her? Thus urged by zeal of the honour of God and the salvation of souls, stretching his arms a broad, with great effusion of tears he urtered these 
Terrible imprecation of S. Franc. against the scandalous.  words: Good God and Father, I beseech thee le●t all the Religious, who by their evil example and impious works shall destroy that which by mean of thy true Frere Minors thou hast edified, be accursed of thee, of thy celestial court, and of me thy humble servant. Upon a day reprehending a Religious that had given ill example, among other things he said this: Brother will you that I let you know the displeasure which the Religious procure me that scandalise others? the same that one should do, who having a rapiere in his hand should often thrust me into the flanks, and therewith I could not die, so the naughty Religious do augment in my soul griefs upon griefs, giving evil example and doebucher my bowels: then he added: Ah my God if one wounded could fly him that threateneth his death, would he not fly? and why then do not I fly into the Mountains and deserts, to avoid the hearing of such and the like matters of my Religious?   

Of an answer which God gave to the holy Father S. Francis in prayer, being exceedingly afflicted for some scandals committed.  
THE XXVI. CHAPTER.  
THe afflicted S. Francis knowing that certain Provincials of his Order gave not good edification to the simple Religious, foreseeing that thereby many other in short time might serve from the observance of the rule, moved with great grief which afflicted him for the zeal of the honour of God, often reiterating these words: My God I recommend unto thee this family, which thou hast given me, he heard a voice that said: Why troublest thou thyself poor man? Why dost thou so much afflict thee? if some Religious walk not my way, and give ill example, esteemest thou that I have so chosen thee for Pastor of this Religion, as that I continue not the principal Pastor thereof? Who hath planted this Religion of friar Minors? who converteth men to penance? who giveth them force and virtue to persever in it? Tell me do not I all this? yea I have chosen thee expressly without learning or eloquence, yea simple: that performing what lieth in thee, thou commit the rest to me, and that this new conversion of so great part of the world be not attributed to thy doctrine, nor to any human industry: but to my grace alone. Now to the end that thou and all the world know, that I will watch over my flock; I have placed thee there, as a blank and pattern to all the Religious, that by what thou shall do, they▪ may see whereunto they are obliged, and I will preserve and maintain them: And if it happen that some do fall, others shall rise. They that walk in my way, are mine and shall return to me, they that walk not in it, shall lose the little good which they seem to have. Therefore I command thee not so much to vex they self henceforward, but only persever in thy course, and know that I have planted and conserve this Religion which I so much affect, that if one of the Brethren return to his vomit, I will refer his crown to an other in his place, and if he be not borne, I will cause him to be borne. And that thou mayest know how much I love the Religion of thy Freres, though in the Order there remain but three, I will not abandon them, but those three shallbe my Religion. The poor Father was comforted with these words, and so supported all with more patience. In the Chapters he would often use these words to his Religious: I have made vow and profession of the rule of Frere Minors, and all the Brethren are in like sort obliged thereunto. I have left the office of Governor of the Religious, by reason of mine infirmities, and withal because it was permitted by his divine majesty for the good of my soul; I know the greatest furtherance that I can give to my Religion, is continually to pray for it, and to beseech God to govern it. I am not obliged to any other thing then to give to each one good example. And if any perish by my evil example, 
The answer of S. Franc. to his Religious that desired to have general authority to preach  I willbe obliged to yield account for him unto God: Therefore they that hold the same rule with me, and know very well if they will, what they ought to do, (for they see it practised both by me and others) if they do not their duty they worck their own damnation: God will chastise them, I shall not be obliged for them in that respect; wherein I refer myself too God.  
Certain Religious one time said to S. Francis with a good zeal thinking thereby to merit much: Father, do not you know that Prelalates sometimes refuse to give us leave to preach, by reason whereof we spend much time idly: we therefore think it convenient that you shall do great service to God and much good to souls, if you procure general licence of the Pope to preach freely with privilege. The holy Father exceedingly reprehended them, foreseeing the scandal that thereby might easily arrive between the Clergy and his Order, and said unto them: you Frere Minors, will not know the will of God, nor will permit me to convert the world, in such sort as God will I should convert it. Therefore I tell you, you ought to obtain this licence of the Prelates themselves with your humility & the good example of your life, which continuing in you, the Prelates will pray you to preach in their dioceses & churches and to convert their people to penance. After this manner they will more willingly call you to preach than your privileges will do, which will only puff you up in pride: and if you believe mine advise, you shall endeavour to keep you from pride, from the vices of avarice, of envy and vain desires so detrimental to your souls (and by your example) to your neighbours also: you shall in your sermons exhort the people to pay their tithes to the priests, of whom so▪ doing you shallbe entreated to preach and hear their confessions, though you should not so much respect that, as to convert them: for a man converted will soon find a confessor, as for me, I demand no other privilege of God, but to love and reverence each one, and to convert the most sinners that I can, by obedience to God and his holy church, and the same more by humility and example of the observance of our rule, then by words.   

Of the afflictions incident unto the Order, revealed unto the holy Father S, Francis.  
THE XXVII. CHAPTER.  
THe holy Father S. Francis being one time in prayer at our Lady of Angels, most instantly praying his divine majesty that he would please to show mercy to the Christian people, on whom, he had revealed unto him that he would lay a great scourge: God answered him: Francis if thou wilt that I have compassion of my people, procure diligently that thy Order persever in such sort as it is instituted, that therein may be found such as may worthily make intercession for them: and in favour of thy Order and of thee, I promise thee, not to let fall on my church that great affliction which aimeth at it & threateneth it. But I will have thee know that if thy Order do prevaricate, the first punishments which I shall inflict on my church shallbe on the preachers thereof, and will give to the devil what authority over them he will. Thence will grow so many scandals between them and the world, that none will adventure to take the habit, but in the deserts where I will preserve this few number of elect, as I preserved the children of Israel so many years: and so the good being conserved in my grace, the Order shall afterward be reduced to his pristine estate. Hereupon 
Prophecies 〈…〉 Francis.  did S. Francis prophesy; that a very violent temptation should be raised in his Religion by pourchaced science, wherewith in manner of a furious wind from the region of the desert, as the affliction of job furiously striking the four corners of the house of his Religion, his own children would bring it to ruin: because, said he, being puffed up by their learning and relying thereon, they well lay ambushes and cast snares for the true and lawful children, framed by that huge damned woman called pride, to whom they will sacrifice their child births, that is, their works: and will live in the delights of the profit of them, and of the recompense of their impudency and arrogancy. Now the authority of such Religious willbe extremely bitter and insupportable to the just, that shallbe persecuted by them: because their simplicity, obedience, poverty and zeal of the honour of God, shall in a manner inexplicable, secretly confound them. Wherefore they by reason of their pride being unable to endure it, relying on the wisdom and reputation of their valour, and the authority of the nobility and Princes of the world, pourchaced by mean of ambition, will persecute them to death There is also found a prophesy of the holy Father S. Francis, written by the hand of Brother Leo, of the great schism and division that was in the Church after the election of Pope Vrban the sixth, the year 1378. that continued near 40. years, the tenor whereof was thus.  
A time will come when the holy Church shallbe full of schisms, which will put men in extreme perplexity, as well in the spiritual, as temporal estate, and the devil shall have many followers and shallbe more diligent than ordinary, to take advantage by this occasion to augment his kingdom: then shall the beauty of this Order be defiled with that of others, and profane apostasy shallbe accomplished, to the dissension of two Realms, when few shall obey the holy Church with a true charity, and he that shall not be canonically elected to the Papacy, yea suspected of heresy, shall be obeyed: because many shallbe subtly perverted by him, by his contagious errors, then shall scandals multiply, and Christianity be divided, many refusing to contradict the same, the schisms and divisions of the Clergy, of Religious and of the people shallbe so violent, that if those days were not abbreviated by God, the elect if it were possible would fall into the same errors, if God of his mercy should not deliver them. S. Francis in regard of this revelation particularly put into his rule the vow of obedience unto the Pope, unto his successors canonically elected, and to the holy Roman church, in the beginning and end of the same rule, knowing how much it would profit his order, in that so turbulent time to persever firm: therefore he gave this instruction to his, that foreseeing the same, they might know to govern themselves well therein.   

Of the liberty wherinto the Order should fall, prophesied by S. Francis.  
THE XXVIII. CHAPTER.  
THe holy Father S. Francis being one day in presence of the Cardinal Vgolino Protector of the Order, and of many other of his Religious, he uttered these words, which he afterward also preached to the Brethren: a time will come, when the Religious of my Order by the malice of the devil, shallleave the way of holy simplicity and poverty, indifferently receiving all sort of money, and all such legacies as by testament shallbe bequeathed them; and leaving solitary and humble places, will build fair and sumptuous houses in cities and towns, capable to entertain Princes and Emperors: then by favour they will procure obtain privileges of the Popes through art and human prudence, and by their earnest importunity they will obtain requests merely injust, though cloaked with truth, by this mean they will not only abandon their rule instituted by JESUS CHRIST, against their solemn profession: but will also ruin and alter the purity thereof, changing the good intention into perverse, and being armed by mean of the said privileges, against obedience, against other Religious, and against all the Clergy, when they shall expect to get the victory, the wretches shall ●inde themselves fallen into the trench which themselves shall have made, gathering no other fruit of their seminary, but scandals which they shall offer to God in steed of the salvation of souls: who seeing the same shallbe no more thenceforward their Pastor, but their ruiner according to their merit: And therefore he will leave them entangled in the nets of avarice and their vain desires. Which being naturally considered of many, shall cause that acknowledging this punishment of the hand of God, they repent their faults, and return to their former estate, notwithstanding that they be persecuted and derided of others, as are all the virtuous and true servants of God by the wicked and impious. But as the same temptations shall accomplish the ruin of these, so the temptations of the wicked and the afflictions of the perfidious, which the elect shall support patiently for the love of JESUS CHRIST shallbe to them so many crowns of glory.   

Of a marvelous statue that appeared to S. Francis and the exposition thereof.  
THE XXIX. CHAPTER.  

Dan. 3.  THis glorious Father being one time in prayer at S. Marie of Angels, there appeared before his eyes a statue of marvelous greatness and beauty, resembling that of Nabuchodonoser, as the holy scripture describeth▪ for it had the head of gold, with a most beautiful face, the breast and arms of silver, the belly and thighs 
Prediction made to S. Fr. of the four first times or estates of his Order.  of metal, the legs of iron, and the feet partly of iron, and partly of earth and clay; it was covered with a cloak made of course and gross sackcloth, whereof it seemed to be ashamed and exceedingly disquieted; which did much amaze the saint; but the Angel that represented this vision thus spoke unto him: Francis, whereat art thou amazed? know that God hath sent thee this vision full of mystery: that seeing it, thou mayest know the mutation which willbe in thy Religion in future time: and therefore hearcken: the head of gold which thou seest so fair, signifieth 
The first estate compared to a head of Gold.  the beginning of thy Religion builded in the constancy of evangelical perfection. Therefore as gold is of greater value than any other metal, and the situation of the head is much more eminent in the body then any other member, so the beginning of thy Order, is more precious, in regard of fraternal, and golden charity and Angelical virtue: and is of such beauty and nobility, for the observance of evangelical poverty, that it shall fill all the world with admiration. And the queen of Saba, that is the holy church with all her faithful shall admire it and feel in their hearts an incomprehensible joy, beholding so beautiful a mirror of sanctity and spiritual wisdom, and all the first, builded on this first rock, shallbe glorified by his divine majesty. Because they shall endeavour to imitate JESUS CHRIST and 
The second to the breast and arms of silver.  his holy virtues. The breast and arms of silver represent the second estate of thine Order: so much inferior to the first as silver is more base than gold: But as silver is of value in regard of the fair colour and worthy sound: so this second estate of the Order shall have many Religious Gentlemen of descent, famous for learning, and renowned for their preachings, who shallbe so honoured in the Church, that many of them shall get the chiefest dignities therein, as Abbeys, Bishopprickeses, Cardinalships, yea even the Papacy: and because the force of a man consisteth principally in the arms and breast, God will then furnish thine Order, with men of such valour, and of sogood conscience, as shall defend it from the potent enemies that shall then persecute it, they shall likewise help to support the holy church, against the impetuous fury of heretics and schismatics that then shall take arms against it. After this, shall come the third estate figured by the belly of brass, which is without comparison more base than the second. But as the greatest quantity of monny is made of this metal: so in that time the number of such as shall esteem their belly their God, shallbe exceeding 
The third the belly of metal.  great. But in their greatest glory, they shallbe yet confounded: for they shall only know the things appertaining to the earth. And though they be followed of many for their learning and eloquence, which they shall display in the pulpit, for which they shallbe extolled of many people that consider only the exterior bark, nevertheless spiritual men shall little esteem thereof: for they shall perceive them to affect sensuality, not the honour of God and the salvation of souls. Alas, they shallbe reputed of God in the same degree, as the Apostle S. Paul mentioneth: that preachers without charity are like to metal or bells that have good sound, but it nothing profiteth them: for according as they shall preach holy and spiritual words, they shall bring forth spiritual children, and shall manifest to others the fountain of life, but themselves shall remain withered in the desert land. The fourth estate shallbe sterile and terrible. 
The fourth in the legs of iron.  signified by the legs of iron, for as iron doth mollify brass, silver, and gold, so this estate shallbe of such malice and obstinacy, in his own opinion, that by negligence and unaccustomed conditions, they shall forget the good which they had built, that is the golden charity of the first founders of the Order, the silver verity of the second, & the preaching and voice of the third in the church of God. And therefore as the feet support all the body, so they by the force of iron, and by a terrestrial hypocrisy, shall sustain the body of the Order, and shall cover themselves in their course cloak, and endeavour to make the world believe in exterior appearance, that they yet live in their former poverty and humility. These interiorly shallbe ravening wolves and to God known for such, though to men concealed, be it that they endure afflictions by divers tribulations as iron in the fire, 
Sap. 6.  not only by the hammers of the devils, but even by Princes of the world: for as the scripture saith: the great for their malices shall also support great torments: they nevertheless shallbe so hard and strong, that as the iron resisteth all other metals, so shall they resist all, aswell Prelates as secular princes, with a will to overcome all, and subdue every thing by their hardness compared to iron: therefore shall they be in disgrace with God, as hard-necked men. But as his feet are not of pure iron, but of clay also, that signifieth hypocrisy, they shall employ themselves in affairs and negotiations of the world, to please and intrude themselves into the favour of secular persons: notwithstanding because of the great contrariety that is between baked clay, and iron, in such sort as it is impossible to unite them together, there will arise such a contrariety among the Religious of that latter time, that at length having little resisted and their forces being weakened, they shall begin to use the art of hypocrisy, being impossible to join true pride with feigned piety, at least any long time, they being at length discovered to be misprisers of the discipline of the Order, and consequently of the gospel of JESUS CHRIST, first they shallbe divided one from an other, as baked clay is separated from iron, though they seem to be united together: and therefore hatreds, dissensions, partialities and tyrannies shall begin to reign among them, and afterwards the world perceiving such impieties and wickedness, they shallbe examined and chastised even by the seculers, and this shall befall them because they shallbe loosed from their head of the first charity. And therefore they shallbe happy, who shallbe mindful of the commandments of God and of their Order: for they shallbe refined as gold in the fire, and though they be not known in the world, they shall nevertheless be much esteemed of God, for he will never abandon this Religion so that there shall always remain some competent number of virtuous: though in comparison of so many lewd and libertines, they shall appear very few: and this few shall be persecuted of the world, which shall procure them a greater crown with God Now the sackcloth and cloak so course, whereof I seem to be ashamed, and disquieted, is holy poverty, which as it is the ornament of this Order, and the singular foundation of all piety, so the bastard children shallbe ashamed thereof, for their aim shall not be to God, but to the world, and therefore, endeavouring to please it, they shall misprise the habit of God, and seek fair and fine cloth, for the use whereof they shall importune the world, and shall purchase it by way of simony; and therefore happy shall they be that persever to the end in observance of their holy vows: After these speeches it disappeared, and the holy Father S. Francis, remained full of admiration and tears, with all his heart recommending unto God his sheep, both present and to come.  
God revealed these things and many other to his servant Francis, as head and Pastor of his Frere Minors, concerning the change of his Religion, which being founded in evangelical perfection, exceeding difficult to be observed according to the world, it is not to be admired, if it be fallen, and do decline from its perfection; We all being naturally inclined and affected to worldly things, and to shun all severity and rigour, and all necessity, and much more friends to our own will, then to the will of God, which according to our sottish prudence, causeth us to make no esteem of the commandments of God, and to fork his most strict way, though most necessary to our salvation, as in deed it is: and therefore degenerating more and more we fall from our first Fathers. On the other side also it is not to be admired if some of these so frail vessels composed of earth as we are, have demonstrated such an invincible constancy, in so strict an obligation to observe the gospel; and in themselves to preserve such a treasure; because all that is the work of God, to the end the world may know that the eminency and glory of this Religion, proceedeth of the virtue and power of his divine majesty, and not of human force and virtue: And therefore when to him seemeth time convenient, he sendeth reformations to support the same.   

Of the compassion and discreet charity of S. Francis to wards all his Religious, but particularly to wards the sick.  
THE XXX. CHAPTER.  
BEcause the obligation of a Prelate towards his sheep, doth not only extend to give them advise and spiritual refections, but also to relieve them in their corporal necessities, the holy Father S. Francis was replenished with an infinite charity, and had a continual care to provide for the corporal wants of his beloved children, and particularly where sickness and necessity were joined together, which charity he exercised, not only of fatherly duty, but of natural compassion, which he ever had towards the afflicted: which virtue he afterward redoubled to make it more meritorious: so that he referred all the afflictions of his neighbour, to the person of JESUS CHRIST, for whose love they ought to be assited, and therefore, his heart melted, as if he had seen his God in them: for which cause, those new and fervent warriors of JESUS CHRIST in the beginning of the Order, did so specially exceed in leading severe lives, and doing works worthy of penance, which may appear by the ensuying example, together with the charity of the Saint.  
As the Religious were one day a sleep, one of them began with a loud voice to cry: I die: at which lamentation S. Francis instantly arose, and caused all the other Brethren to arise, and to light a candle, then ask who was he that complained, the Religious answered him: 
S. Franc. did once eat in the night with all his Religious to accompany a Brother that hunger oppressed to death.  Father it is I, that die with hunger: which hearing he presently caused to be brought him to eat: and that he should not be ashamed, he caused a table to be prepared, whereon he meant to eat himself; which he caused all the other Religious to do though it were a very extraordinary hour. The Religious having taken his Refection, the holy Father, to teach his children the virtue of discretion, whereby they should moderate the fervour of the spirit, for conservation of the corporal forces in abstinence, he said. Brethren, learn and retain in you this advertisement; that each one carefully conserve his natural complexion and forces, and let him use moderation in abstinence, according unto them: for albeit some can sustain themselves with little food, it is not therefore reasonable that others who cannot live with so little, should keep the same abstinence: for as we are obliged to forbear superfluous eating, for not damning our soul and consuming our body: so ought we to shun indiscreet abstinence, but must so use it as the body may serve the soul: for God loveth mercy above sacrifice, and let every one remember what by charity I have done, I have only done▪ it as a pious work, and for an example of charity, his extreme necessity requiring it. And therefore let each one refrain to cause the like an other time, and especially Prelates towards their Religious. Which was exceeding carefully observed of the S. for though he were very glad that poverty in all things, should appear in them, yet would he never that his Religious should be frustrate of their due relief, and therefore when he saw they had not sufficient to eat, himself would go to beg, as we have heretofore made appear.  
For his own respect, notwithstanding his very feeble complexion, he was ever very strict and abstinent, yea beyond reason, even from the beginning of his conversion to his death. Yet he is not therefore to be reprehended, considering that one ought not to measure or limit the life of the great servants of God, who are continually directed in their actions by the holy Ghost, but we must permit to work in them, the spirit and certain excesses that are to be seen: it is sufficient for us to our confusion to admire them, and thereof to imitate what one can, for it was expedient, that, as many were defective, performing less than their duty, God should raise others that in their bodies should supply both for themselves and their neighbour: and to the end that the holy Father might give this good example of himself, whereas in his sicknesses many things extraordinary were necessary for him, he would rather deprive himself thereof, to give example to others● and when there were any Religious sick, he was not ashamed to go into the villages to seek flesh, and their other wants, which in their health he would not have permitted them to use for any thing in the world. He did also seriously admonish them to remember that they must be Frere Minors, not only in their health, but even in their sickness, and that therefore they should not have an insatiable spirit, nor admit all the commodities that the delicate of the world enjoy, for so there would be no difference, nor should they merit before God, for whose love they ought to be content to endure some inconveniences, yea even in their sicknesses. Now though this holy Pastor did zealously utter these words: yet such was his charity that seeing them sick he could not but relieve them, and seek to supply their necessities, and cherish them to his power, as by this example may appear. One of the most ancient Religious of the Order being sick, the S. moved with compassion to see him so afflicted, said to himself; if this Religious had eat grapes, he would be better: then calling the Religious, he conducted him into a vineyard, near unto the Covent: whither being come, that the Religious might not be ashamed, he began first to eat grapes, than gave to him, and made him sit down, and so entertained him that he arose as sound as he had ever been, the virtue of God working by the charity of his servant: which the said Religious divers times with tears recounted to his brethren.  

How the holy Father S. Francis did eat with S. Clare, and how both were rapt into ecstasy. This is taken out of the 4. chapter of the 10. book, and hither tranfferred to his proper place.  
Saint Francis being at our Lady of Angels, was infinite times importuned by his first spiritual daughter S. Clare, to take his refection once with her. Yet though she were of sanctity sufficiently known to all people, he would never consent thereto: at length the glorious saint fearing that when she least thought thereof, God might call unto him the holy Father, such being the infirmities whereunto he was subject, so that she should never enjoy that consolation in all her life, she so much solicited all Religious that were most ancient and best beloved of the S. to obtain so honest a request in her behalf, that they together so affectionately entreated him, as that in the end he consented thereunto: But to avoid scandal and ill example to his Religious, and that they should not thereby challenge a consequence of going to eat at the monasteries of Religious women, he caused S. Clare to come with some of her Religious, to our Lady of Angels, where he had consecrated her unto God, and he very courteously entertained her with all her Religious, then having with her made a long prayer unto the Virgin Mary, and having devoutly visited the altars, he made preparation according to his custom upon the ground, and at the ordinary hour, they sat down, where for the first course, he began so highly to discourse of God, that himself, S. Clare, and all the Religious were so rapt in ecstasy, that they were no longer of this world: but having their eyes lifted up, they were as it were out of themselves.  
at that instant it seemed to the Burgesses of the city of Assisium, that they saw the house of our Lady of Angels, with althe circuit, & the very Mountains to burn: they seemed also to see an exceeding great fire over the monastery much more violent than the rest: wherefore they all ran hastily to quench it. But being come to the church, they found neither fire nor flame, but that of the holy Ghost, which they considered and very well perceived, in the countenances and aspects of those whom they found yet fitting and swallowed up in God, with S. Clare, and all her companions: from whence awaking, & all finally finding the grace of God, they did eat & use little other thing, being already satisfied and filled with that celestial food. So every one departed, giving thanks to God, who always offereth and presenteth himself to them that in charity unite themselves unto him. Saint Clare returned to her monastery of S. Damian, where here Religious received her with much consolation, because they feared that S. Francis would have sent her to found some monastery other where, as he had done her Sister Agnes, whom he had sent to Florence.  
The 31. and 32. chapters are formerly inserted, after the last chap. of the first book, so to observe the true Order of the life of S. Francis.    

How S. Francis knew that it was the will of God he should help to save souls by his preaching, and not only by prayer: and how he instituted the Order of Penitents, called the third Order.  
THE XXXIII. CHAPTER.  
THe true servant of God, desiring to serve his master entirely in such things as should be most grateful to his divine majesty, in fidelity and perfection of life, without respect to any kind of consolation temporal, or spiritual: there arose a doubt in his spirit, whereof he divers times conferred with his Brethren in this manner: My brethren I beseech you by the charity which liveth and is amongst you, to tell me, what I ought to do, and whither of these two exercises you esteem more to the service of God: either that I apply myself entirely to prayer, or that I also labour in preaching, so to instruct the ignorant the way of God: I am of little and simple stature, as you see, and cannot teach with words full of doctrine: and withal, having on the other side received a greater grace of God to pray, then to speak, I would more willingly apply me to continual prayer: besides that, I know by experience, that there is a great gain, and a certain augmentation of grace in prayer, whereas to preach is to impart and communicate to others, those little gifts which one receiveth of God; prayer is a lustre of good desires and of the pious affections of the soul, and a collection of celestial virtues, united to the true and supreme good: but preaching is to bedust the spiritual feet: that is, the amorous affections of the heart towards God, which serve as feet and foundation to all the spiritual edifice, a man by it detourning himself from severity of life, and rigour of discipline. In prayer we speak unto God, and harken unto him when he speaketh to us, and leading a life in manner Angelical, we more converse in heaven with the Angels, than here on earth with men: whereas preaching, we must always converse with men, and live among them, to convert them, to tell them the truth, and to hear many worldly things of them: Nevertheless there is one thing in preaching very contrary to all these▪ which maketh much in behalf thereof, and is worthy of great consideration, discovering unto us that God maketh esteem thereof, which is, that his only Son, who is sovereign goodness, the only model of divine wisdom, descended from the bosom of his eternal Father, to instruct the world, to teach by his holy example, and to preach unto men, the word of salvation, whereby he afterwards saved the predestinate souls, washing them with his precious blood, reviving them by his death, and maintaining them by his most sacred body, in the holy sacrament of the Eucharist, not reserving any thing to himself which he did not graciously give unto us to further our salvation; In that respect we are obliged by his example to do whatsoever we think may be pleasing unto him, to leave all our affections, and for a time omitting prayer, to apply us to preaching. Further, to tell you the truth▪ on the one side mine own will allureth me to repose: on the other, I remember when I returned from Rome, wtih the confirmation of the rule, God revealed unto me that his intention was I should remain, not in deserts, but in the world to assist the redemption of many souls from the swallow of the devil. In regard of all these considerations, I crave your counsel: because God would never reveal it unto me, for I every day with very great instance demand the same of him.  
All the Religious answered, that they were not capable to counsel and satisfy him therein: then calling Brother Macie▪ he said: Go to thy Sister Clare, and in my behalf will her with all her sisters, to pray unto God, that he will please to teach me to perform his service in this point: and having done this message, go to Mount Subasio, to Brother Silvester, who by the holy Ghost is made worthy of divine discourse, and who by his merits obtaineth of God what grace he pleaseth; to him deliver from me the same message. Brother Macie having accomplished his commission, and returning, S. Francis received him with very great charity, for he washed his feet, and made him eat, than conducted him to the top of a mowtaine, where kneeling down, with his head bare, and arms crossed, he said to Brother Macie: What pleaseth my Lord JESUS CHRIST that I do: who answered that Brother Silvester settling himself to prayer, assoon as he had spoken, he had revelation from God, that he had not called him, to this vocation, for his proper and particular benefit: but that by mean of his preaching, many lost souls might be converted to penance and told him withal that the same had been revealed to S. Clare. God would have this matter thus to proceed, that every one might by divers testimonies know, wherefore his divine Majesty had sent this his servant into the world. The S. of God standing upon his feet, having heard this answer which he desired to hear on his knees, as a resolution from the almighty, replenished with the holy Ghost; and inflamed in the love of JESUS CHRIST, he answered Brother Macie, let us then go Brother in the name of God, and so transported by the holy Ghost, he that very hour put himself in journey, having called Brother Angelus for a third companion: he knew not whither he went, but committed himself to the conduct of the holy Ghost, and so he arrived at a town called Carnerio, two leagues from Assisium where he preached to the people, with so great a fervour, and general edification, that as well the men as women, having heard him so piously to discourse of the contempt of the world, and seeing that God spoke by him, they were so moved, that almost all of them would have abandonned their own houses and followed him to effect his holy counsels: but that the S. inspired of God, willed them not to stir: but that they 
The first occasion and original of the penitents of the third Order of S. Franc.  should live uprightly in the fear of his divine Majesty, observing his holy commandements; and should educate and train up their children and family christianlike, always hoping in God, and shunning sin as their greatest enemy, and told them he would not fail to instruct them the way to find pardon at God's hands: But all these words were vain for these people having no further power to resist the holy Ghost that boiled in their heart, would not yield to him nor be satisfied, till he had received them all for Brothers & sisters of his order: and so by divine inspiration the glorious Father S. Francis instituted the third order of penitentes, which is for persons of all qualities, virgins, married people, widows of both sex, whereof we shall particularly treat hereafter in the ninth book of the second part.  

Of the first Chapter of the third Order, and of the revelation made by one possessed, unto S. Francis; This was the eight chapter, of the ninth book, and here placed as a matter particularly appertaining to saint Francis.  
THe year 1222. there was among others a man of this Order called Bartholameo, a procurator, who having heard a sermon of S. Francis, was converted to God, and gave over the processes of the world, and being clothed in the habit of the third Order, he endeavoured by a continual spiritual labour to produce fruits worthy of penance, so that he attained to such a sanctity of life, and familiarity with the holy Father S. Francis, that he authorised him in his place for ever to admit men and women into the third Order. It happened that this m● had accidentally a possessed person in his house, that did never rest babbling, nevertheless at the coming of S. Francis he became mute and so continued for three days, the time of S. Francis his abode there: Which the master, of the house found very strange: yet not to molest the holy Father, to whom he carried a singular reverence, he forbore to discover any thing unto him: the holy Father being departed, and the possessed beginning again to talk, the said Bartholomeo asked him in the name of God, why he had been so mute, whereto the possessed resisting, and the conjurations augmented, at length he said: know that till that Religious was departed, I was so bound of God, that I could never utter one word. This man of God replied: hath then that Religious so great virtue as for three days to make thee mute? the possessed answered: it is not long since that our Prince being with all his troop assembled, gave us to understand, that God had never abandonned the world, but that he sent it some of his servants, as Noah, Abraham, Moses, and at length his Son himself; and since that time, 
An attempt & assembly of devils against the Order of Frere Minors.  the charity of Christians being was so cold, that the benefit of the passion of his Son, was as it were utterly banished all memory and consideration, wherefore he (our Prince) much admrred that God did so long foabeare to give it succour, but when he saw this Religious to issue forth with such a sublimity of contempt of the world, and with such a resignation of himself unto God, yea to renew the life of JESUS CHRIST on earth, drawing after him such a multitude of the world, and particularly of perfect men, he manifestly knew that this was the man whom he feared to come: he therefore excited us all to persecute him, and to that purpose, it is not long since that many thousands of us were assembled in an oratory, where we found means to ruinate his Order: for we will induce thereinto the familiarity of women against chastity, and the admission of young men without spirit, against poverty, magnificent and sumptuous buildings, proud Prelates, that shall have no power to contain themselves within the bonds of humility, against obedience diversity of opinions, and other things which now I will not discover: let it suffice thee that we will labour so much as to get the upper hand, & this Order, which thou seest so eminent, shall come to such ruin, and be so contemptible to men as is admirable. Albeit in that time there shall arise an other Religious of the same Order of no less virtue than this Francis. He shall attain to that sanctity, that the third part of men shallbe by his example and predication converted to penance: we have now resolved with all our possibility to oppugn and assault this order; and to that end there are lately sent eight thousand of my companions, to a Monastery where there are but seven Brethren, to tempt them. This was two years before S. Francis received the stigmates. And though it be not received for a truth, because it was spoken by a devil; nevertheless that which is since arrived causeth a belief that God forced him to utter it: this not being the first time that God hath manifested his secrettes unto the world by the mouth of devils, as in the time of our lord JESUS CHRIST, when he constrained them to confess that he was his true Son.    

How S. Francis departing from Carnerio, preached to divers birds.  
THE XXXIV. CHAPTER.  
Saint Bonaventure and S. Antony do recount, that S. Francis being departed out of the said Carnerio, before he came to Benammo, he saw on a tree a great number of birds of divers kinds, and hard by them an other squadron, a matter indeed deserving consideration, in regard that it seemed to signify I know not what extraordinary thing, as it happened. For the S. inspired of God, causing his companions to stay behind, went to preach to the said birds, and coming near to the tree, saluted them in these words: The peace of God be with you: and they showing signs of joy, approached all to this predication: those that were on the tree descended to the ground, and ranked themselves with the other, and keeping a quiet silence, they seemed to expect when the holy Father would begin: Wherefore he thus discoursed unto them: My Brother Birds, ye are exceedingly obliged always to praise God your Creator, for he hath given you wings, wherewith you lightly fly in the air and whither you will, a favour that he hath not given to so many other Creatures. He hath also adorned and clothed you with feathers, and they of divers delectable and beautiful colors: he hath created your bodies light, and supporteth you without any pain of yours, permitting you to enjoy the labours of men. He hath also given you a quality of singing very delightful: then he conserveth and hath conserved you from the beginning of the world: he miraculously conserved you from the deluge, sending couples of every kind into the ark of Noah, there to be preserved: he hath given you 
Matt. 6.  for habitation one of the four elements: therefore doth holy scripture ordinarily call you the birds of heaven, besides that you possess the mountains and hills, the valleys and plains at your pleasure, the fountains, rivers, trees, and houses for nests: it hath pleased God himself by his sacred mouth to testify unto the world, that you neither spinning, nor in any sort labouring, he hath care to clothe you, both summer and winter, and to give you althings necessary to your conservation. All which benefits, are pregnant signs of the love which God beareth you as his creatures. And therefore my Brothers and sisters, blessed of God, beware that you be not ingrateful unto his divine Majesty; but praise him always devoutly, with your sweet accents, sith he hath given wherewithal.  
The Saint having ended his sermon, all these birds (which is admirable) began to open their bills and beat their wings, as if they would have said, we thank you, but being unable verballie, bowing their heads they manifested unto him, their due reverence, and that they expected his benediction to praise God, and so to depart. The holy Father was much comforted in beholding those gestures, perceiving these creatures to be so obedient unto their Creator; and therefore for their farewell he gave them his benediction, which having received; they with one accord mounted into the air, filling it with most pleasing accents, than did they divide and separate themselves in the air into four bands, conformable to the benediction which the holy Father had given them in form of a cross. S. Francis returned to his companions, who were as beside themselves seeing such strange marvels in unreasonable creatures, he ask them pardon in great humility, for having made them attend, whiles he preached to those birds, whom he found so prepared to hear the word of God. He thenceforward preached, to all creatures, exhorting them to praise their Creator, that all the world might yield honour, glory and praise to God.  

A short advertisement, for the better understanding of this miracle, and some other the like, contained in this Chronicle of S. Francis: added for the better understanding of the simple.  
The glorious Father S. Francis was not ignorant, that dumb creatures, were not capable of his sermon, and therefore preached not unto them to instruct them, but to stir up himself the more to admire the goodness of God. And God (no doubt) to comfort his devout sernant, made the very unreasonable creatures by a secret instinct, to reverence the Saint, whilst he preached unto them, or rather, whilst he preached to himself in them, and by them: the holy Scripture being full of such sermons, and namely the four last psalms of the prophet David, and the Canticle of the three children in the furnace of Babylon, which what else are they but such sermons as Saint Fr. made unto these creatures to adore their Creator?    

Of the virtue and efficacy of the holy Father S. Francis his preaching, and of certain miracles wrought thereby.  
THE XXXV. CHAPTER.  
THrough whatsoever towns and villages he travailed, he preached with such fervour and spirit, and with such efficacy that there was no heart so obdurate but was moved to penance. Besides that which is spoken of the town of Carnerio, it many times arrived, that there followed him more than thirty or five and thirty men converted to penance by his discourses, who did not only abandon vanities, as the custom is for ten or twelve days, but did utterly and entirely forsake the world, following God in his evangelical poverty. He admirably confounded the blindness of heretics, and exalted the faith of the Roman Church, which he performed by the mean of the science which the holy Ghost had infused into him, and of the marvelous miracles which God wrought by him, who was also present & favourable unto him in all his actions. He expelled devils out of the human bodies which they possessed, and cured all diseases. Wherefore men and women, poor and rich, gentlemen and yeomen, Ecclesiastical and seculers, from all parts repaired to hear and see him discourse, as a man descended from heaven: many of his hearers, without any return to their houses remained with him to do penance. His word was as a fire that penetrated the interior of hearts, leaving him that felt it contrite and penitent, for he preached not with an eloquence and human science, but by the holy Ghost and by divine revelation. Therefore preaching always according to what JESUS CHRIST inspired him, he uttered nothing but the same verity, with great zeal and without any fear or respect. He could not dissemble among the great, nor much less flatter them: but he reprehended their vices, and if they were guilty of public sins he corrected them with severe demonstrations, exciting them to penance, he preached the word of God with like attention to the meaner sort as to great persons, he as carefully instructed a small number 
e  as a great, for which cause he was indifferently heard of every one, as a man sent them from God for their salvation, and so much the more in 
S. Franc. was, moved and stayed of itself to give him better commodity of preaching.  regard that they saw his words confirmed by miracles, as here ensueth.  
S. Francis being one day on the sea shore at Gagette, and a great multitude of people that were very devout unto him flocking to hear and see him, and to have his benediction, he, that shunned honour, being retired into a bark to hide himself, felt the vessel miraculously to move itself from the port, and being a little, yet enough retired, it arrested immovable, as it had been a hard marble in the mids of the waters: whereby knowing the will of God, turning to the people who exceedingly admired the event, he made them a very behoufull sermon: then according to their desire he blessed them with the sign of the cross, which gave them great consolation, and the S. insinuating their departure, after they were retired from the shore when it pleased the S. the bark of itself approached again, so that one might say, the soul was obstinate that refused to obey him, whom the very dry wood obeyed.  

Swallows are silent at the commandment of S Franc. and of a scholar at his invocation.  Preaching in a Church at Aluiano, being exceedingly disturbed by the swalloes, he commanded them to be silent and give ear to the word of God till he had done. at those words (which was admirable) the swallows ceased to fly and sing, and never stirred till he had ended his preaching: this miracle was so generally spread with exceeding edification to all that heard it, that a scholar at Paris being very much disquieted by a swallow, said to himself, this same should be one of the swallows that troubled the holy Father S. Francis when he preached: wherefore with a very strong faith he said, I command the swallow in virtue of the holy Father S. Francis to be silent and to come to me. This was not uttered in vain, for the swallow by those words constrained, incontinently flew to his fist; whereat admiring, he committed her to the fields, and after that she was neither heard nor seen.   

Of certain miracles of the holy Father S. Francis.  
THE XXXVI. CHAPTER.  

He cured a benumbed child  IN the city of Thoscavella, he cured the son of a knight that had with great devotion entertained him, who being borne without reins could not stir from where he was set: the S. taking him by the hand, made him arise and stand on his feet, whereon he always after walked very well, & as a sound as any other, to the great contentment of the Father and all them that knew him, who therein praised God and his servant. In the city of Naruia S. Francis cured one of the palsy, at the 
One sick of the palsy. One of the dropsy.  request of the bishop of that place, which he effected by the sign of the cross, which he made on him from the head to the feet, which being done, the sick arose instantly sound from his bed. In the bishopric of Riete, he cured a child over-gone with the dropsy, who had his belly so swollen, that he could not see his feet: the Saint being moved to compassion by mean of the mother that brought the child unto him, by the only touch of his hand, cured him, to the exceeding admiration, edification, and thanksgiving of all that knew 
One crooked.  it. He also restored health to an other, that was so extremely crooked and kerbed that his face and feet did almost meet, he had compassion of 
He restored the use of a woman's hands. He restoreth sight to one blind. An other.  the Father that endured more than the child itself; whom he cured by the sign of the cross. He restored the use of a woman's hands that were withered, by the sign of the cross, this was done in the city of Agubio, and at the very instant this woman prepared dinner for the S. and many poor people. In the city of Niviano he restored sight to a blind, thrice anointing his eyes with his spittle, and making the sign of the cross on them in honour of the holy Trinity. At Narui he cured an other by the sign of the cross. By the same sign of the cross he cured the son of a Gentleman of Bolonia who had a film on his eye, which besides the hindering of his sight, was so unseemly and disgraceful to behold, that it molested them that looked thereon, This child 
On blind of one eye.  being full grown acknowledging this benifitt became a Frere Minor, confessing that he saw more perfectly with the eye that the S. had cured, then with the other. So in the same time the holy Father S. Francis illuminated this child exteriorly and interiorly. Being lodged at S. Gemignano 
One possessed.  with own devout unto him, who had his wife extremely tormented by the devil: which he knowing, after some prayer made, he commanded the devil in the name of God to depart, and instantly 
An other.  he left the woman at liberty. In the city of Castilia he delivered an other possessed and tormented of the devil. A Religious being vexed with an horrible and terrible disease, the fits whereof coming on him, made him more like to one possessed, then afflicted with any other infirmity: 
One of a strange disease.  for he became so loath some, and bespotted with such different colors, that he terrified those that beheld him, he gave notice to the S. & recommended himself unto him. He taking compassion of him, presently sent him a sop of the bread which he was then eating, which the diseased with a very strongh faith and devotion having eaten, was instantly cured and was no more sick till his death. at the Castle of 
A cord of the said S. wrought many miracles.  Pieve, a man much devoted to S. Francis so laboured that he got a cord wherewith S. Francis had been long time girded, with the only touch whereof, he cured all the sick of the neighbour places, and if he could not repair unto them, he therewith touched the water which they were to drink, which having drunk they were incontinently cured: this continued a long time, according to the merits and faith of them that applied 
And the crumbs that remained after his refection.  it. Some preserved the crumbs and morsels that remained of the S. bread, which they afterwards with great faith would give to the sick, and many were miraculously cured thereby, the divine virtue working all these things to the glory of his faithful servant, and for the salvation of souls, to the end to induce people the more desiredly to hear him, and to convert themselves to penance.   

How S. Francis going to preach, the Mountain of Aluerne was given him by a noble man of Toscane.  
THE XVII. CHAPTER.  
THe holy Father S. Francis departing one time from Spoleta, to go to Romagna, having taken Brother Leo for his companion, they understood by the way that a solemn feast was held in a great town called Montfeltro where many gentlemen were assembled: whereupon he said to his companion: Brother let us go to that feast, we may there do some good: and so they went and entered directly into the Church, where then was the Lord Orland Earl of Chivisi, who was very devout to S. Francis by reason of his reputation, and much desired to see and hear him. Now this man understanding of his coming, went presently to hear him as he began to preach on a wall, the better to be heard, and for want of a pulpit or chair of sufficient height. His theme or text was this: I hope no more, than I take pleasure to endure: on which words assisted by the holy Ghost, he delivered worthy and marvelous matters, attributing the whole unto the afflictions and persecutions which the Apostles and Martyrs of JESUS CHRIST endured, and the Confessors that were continual Martyrs and not of one day or moments endurance; and this they performed by the hope and lively faith they had in recompense of their few days of sufferance to enjoy a perpetual fellicitie; and which other well living Christians endure who serve God and their neighbour with a fervent charity, and who support the temptations and afflictions of this world with patience rejoicing in God with whom they are certain to enjoy his high and incomprehensibles promises. Each one was by this discourse exceedingly inflamed in the love of God: but especially the said Count Orlande, who was much more satisfied by the presence, doctrine, and spirit of S. Francis, then by what he had heard related, or would ever have imagined. Wherefore the sermon being ended, he went to salute him and made known his devotion unto him; then told him that he earnestly desired (considering his affairs called him otherwhere) to speak only four words unto him in secret, concerning the good estate of his soul. The holy Father graciously answered him that at his pleasure he should come to him after dinner, & he would attend him; and being returned, he a long time discoursed with the S. of what most troubled his conscience, which the S. by the grace of God did incontinently clear; which done, the Count added: Father I have a place in Toscane, where there is a mountain of indifferent height, called Avernus, which would be very convenient for you, wherein to spend a devout and contemplative life, because it is very solitary, I much desire you should see it, and if you find it convenient, you should do me a favour in accepting it for you residence: and certainly I should esteem it as an extraordinary courtesy & singular grace. The S. as presaging his good, though at othertimes he appeared more nice in like points, very willingly accepted it, & told him he would send two Religious to see it, and if they found it such as he described, himself would dwell therein, as afterward he did: and whiles he thanked him, he commanded two of his Religious whom he sent to view it, that finding it convenient, they should make choice of a place for a chapel and should take possession thereof, which they performed: S. Francis wishing a celestial recompense to the Count, who instantly went to a town which he had under the said mountain, where he very honourably entertained the said Religious, as Angels of God: and then sending with them some of his people, he commanded them to conduct the Religious over all the mountain which way they desired. When they came thither, at the first sight the place pleased the Religious exceedingly, and going further they found a very pleasant plain at the foot of a hill, where without further delay, being of opinion they should find no place more convenient, they began to cut down bows of trees & with the help of their guide to fix them in the earth, & so quickly made a lodging w erin they rested all night, taking possession in the name of S. Francis, who they advertised thereof, who full of joy, called Brother Leo, Brother 
The miraculous entertainment given to S. Franc. on the mount Aluerric.  Angelus, Brother Macie, with whom he gave thanks to God: then imparting to them his purposes, they came together into the said Mountain, unto the top whereof being ascended, he reposed under the shadow of an oak, whither a great number of little birds incontinently came to entertain him, by their singing, with their heads and feathers discovering their inward joy, which in deed was admirable to behold: for some flew on the head of the S. others on his shoulders, others on his hands, and his arms, with such familiarity as if they had understanding. Which S. Francis perceiving, he said to his companions: My beloved Brethren, I now firmly believe that it is God's pleasure we should here remain, and therefore having given his benediction to the birds, he proceeded to visit the mountain, where the two Religious meeting him, they showed him the choice they had made for their residence: which did not content S. Francis, but circuited about till he had found an other place more to his satisfaction, where he might secretly contemplate, and there with bows of trees he built a cell, wherein shortly after God communicated unto him his sacred stigmates, as in due places shall appear.  

How in the said Mountain God appeared unto him on a stone, and of the privileges he gave him for the Order. This was the 34. chapter of the 10. book, transferred to this place as proper unto it.  
THe holy Father residing in the said Mountain, our Lord appeared unto him: who having manifested his will unto him, & being departed, the holy Father S. Francis called Brother Leo, and said: Brother (sheep of God) wash that stone with water, who taking water incontinently washed it, than he bid him wash it with wine which he did; afterward with oil, and he washed it; and finally he bid him wash it with balm, and Brother Leo answered that he had none, nor none was to be had in that place. S. Francis then, expounding the figure said unto him: Know Brother (sheep of JESUS CHRIST) 
God granted four privileges to the Order of Frere Minors.  that God having even now appeared unto me on this stone, correspondentlie to the four things wherewith I commanded thee to wash the same, hath granted me four privileges for our Order. The first, that whosoever with all their heart shall love me, the Frere Minors, and their Order, shall by his grace and mercy end their life happily. The second, that whosoever shall against reason persecute the Order, shallbe notoriously punished. The third, that the Religious who shall persever impious in the said Order shall soon die out of it, or therein shall remain confounded. And the fourth, that the Religion shall for assistance of holy Church, continue to the end of the world.   

The sequel is the rest of the 64. chapter of the first book, transferred hither, as the proper place thereof.  

The devil striveth violently to kill S. Francis.  THe devil being unable to endure such perfection of S. Francis and perceiving the great fruit which he did and might produce, determined to kill him: wherefore the S. being one morning at the top of the mountain, whence did hang a very deep downfall, there praying to God with all his heart, the devil to ruin him in that downfall, thrust him so violently, that he cast him far off, upon a great rock of the mountain: and whereas the devil hath no farther power over us than God permitteth him, he could in no sort annoy him, for the S. invocating the help of his divine majesty, 
Who was received of a hard rock as of wax.  the rock whereon he was cast, received him in, as if it had been a heap of very tender wax, or soft earth, so that besides the space of his body, which was enclosed in the rock, there remained the hollow & mould which he there made, as also the impression of his hands & fingers when he took hold thereon, which character or impression to the great admiration of all people, is at this present there to be seen; for all is apparently to be discerned; so that the devil was confounded and enraged, and the servant of God miraculously conserved, by that immensive virtue which is ever present to his servants, to relieve them as occasion shall require. Such was the possession that God gave to his servant, of this mountain: let us now then return to speak of the innocency of the holy Father, which caused the birds, as we have said, to secure themselves on him, as on a solitary tree, they knowing his interior: and let us observe how many other creatures did the like.    

Of the familiarity and obedience which all kind of creatures had unto the holy Father S. Francis.  
THE XXXVIII. CHAPTER.  
THe soul of the glorious Father S. Francis was in such sort endued with sanctity, that he evidently declared that he had obtained of God, the first estate of innocency interior and exterior; for in this estate he conserved himself perfectly subject and obedient unto God, whence followed that he was so much honoured and obeyed of other creatures his inferiors, over whom God had given 
The brut beasts honoured S. Fr. showing to acknowledge his sanctity.  him dominion, as by the examples ensuying we shall make appear, Passing one time by the city of Sienna, he found a great flock of sheep feeding in a meadoe, and coming near them, he very courteously saluted them. They leaving their pasture (as if they had been capable of reason) went towards him, and with their head lifted up beholding him, made show that they rejoiced at his presence. The Religious companions of the S. and the shepherds, were exceedingly amazed at such a novelty, that sheep, muttons, and lambs as reasonable creatures, should demonstrate that they admired and reverenced the S. They would not return to their feeding till the holy Father had given them his benediction.  
at our Lady of Angels one gave him a sheep, which he most gratefully received, for the natural simplicity, innocency, and meekness which is in sheep. This holy Father admonished this sheep to be careful to praise God, and to be wary not to offend or be offended by the Religious, which the sheep to her utmost observed and performed: yea so seriously as if it had discretion to obey a master. When the Religious went to sing in the choir, the beast went also, and followed them to the Church, where without any instruction, she would kneel down; Then in steed of singing she would leap and bleat before the altar of the 
A sheep showeth a will to honour, praise & adore God.  virgin Mary, and of her Son the lamb without spot, as if she would salute and praise them. And when one elevated the sacred host at the Mass, she inclined, kneeling down, honouring and adoring her Creator, as if she would invite devout Christians to give more honour to the Sacrament, and check and reprehend the indevout for their little reverence.  
S. Francis had some time at Rome a little lamb, in memory and mindfulness of the patient lamb JESUS CHRIST: and being to depart, he recommended it to a Roman gentlewoman his devoted friend, called jaqueline of Sertesoli: the lamb followed her as the S. commanded it going and returning from church: if the hour of mass did pass having heard the clock, it solicited her with his voice, and by gestures, so that the disciple of S. Francis was master of 
And a lamb likewise.  devotion unto this gentlewoman. Being in the Oratory of Grecio, on presented him with a leverett, but he presently set him at liberty, that he might run away, but seeing that he would not run away, but was only removed from him, he recalled it, and the leverett incontinently leapt on his legs, and he embracing it as his child, sweetly asked 
A leveret became tame unto him at an instant. A wild coney likewise. And a water bird.  it why it permitted itself to be so taken: then having compassion of it, he delivered it to a Religious to carry it to the mountain, to some desert and secure place and there to leave it, advertising it first that it should be careful not to be taken again of any man. Many other like accidents happened unto him. In the lake of Perusia, a wild coney being taken, and given to the S. assoon as it saw him, it ran and leapt into his hands and bosom. Passing by the lake of Reite, to go to the hermitage of Grecio, a fisher presented him on great devotion with a water bird, which the S. joyfully receiving, opened his fist, that it might fly away, but the bird stirred not: the S. lifting his eyes towards heaven, remained long time as in an ecstasy, then coming to himself as if he had returned from some far country, seeing the bird still in his hand, he gave it his benediction, and gently commanded it to go whither it would: and so the bird having received his benediction flew merrily away. In the same lake was given him a great fish alive, which 
As also a great fish.  having accepted, and thanked the giver, he put again into the lake, the fish mounting presently upon the water, always followed the S. by the river side, till he came to the place where the S. was to depart, and there staying he began to sport above the water, and would not depart till the S. had given him his benediction.   

Of many other miracles like to the precedente.  
THE XXXIX. CHAPTER.  
Saint Francis passing with his companion by the Marshes of Venise, found a great number of birds on a tree which sung very melodiously, near unto whom he went with his companion to say his canonical hours and to praise God with them who stirred not; yea the S. coming to say his office, they so raised their tunes, that the holy Father and his companion did not well understand one an other: wherefore he willed them to stay a while till they had ended their 
Birds obeyed S. Francis.  office. They were incontinently silent and sung no more till the office was said, after which he gave them leave to sing, and then they began again with more delight than before, to the great contentment of the S. There was at our lady of Angels a fig tree whereon was a grass hopper, at 
Of a grasshopper.  whose singing S. Francis (as one that in the least creatures did always consider the greatness of his Creator) did often awake to praise God. He one day called her, and she instantly flew unto his hand. He commanded her by her song to praise God, and she began to sing, and never ceased till he commanded her to be silent, and to return to her place: Being returned to the fig tree, she every day at the same hour came flying to the hands of the S. One day he said to his brethren: I will that we give liberty to our sister, which having done she flew away, and as a true daughter of obedience was never seen after. Being sick in the city of 
Of a pheasant.  Sienna, a gentleman a devoted friend of his, sent him a pheasant taken a live, which being before him, showed such signs of familiarity, that he who brought him could not hold him, so great a desire had it to come to the Saint, who receiving it would not clasp it in his fist: but carried it at liberty, that it might fly away, but it settled in his hands, wherefore having committed it to a friend of his, to keep, the pheasant for grief would never eat, till it was brought again to the Saint, who having received it, it began to eat very joyfully. A Falcon did nest on the mountain of Avernus, close unto the cell of saint 
Of a Falcon that served S. F. for an alarm.  Francis, which came to the Saint as familiarly as if he had been a dear friend. In the night it served him as an alarm or watch, singing at the ordinary hours that the Saint accustomed to pray, which pleased him will: for the care which the Falcon had, freed him from care, and so much the more because by divine instinct, when he was sick, the falcon as if it had had discretion, deferred his call about, two hours, or more according to the necessity which the Saint had to repose; at other times very gently after the break of day. This proceeding doubtless is strange whereby God maintained his servant. As S. Francis was one time in his travail he willed his companion to prepare him to eat, which having done, and the Saint blessing the table, a Nightingale began to sing so sweetly, that the Saint replenished with joy said to his companion: Brother, see how this sweet Nightingale inviteth us to praise God, sing therefore with him: Brother Leo excusing 
Of a nightingale.  himself by his unpleasing voice, he began himself to sing: the nightingale being silent when he sung, and singing when he rested, alternativelie, so that he was alured on by that sweet music even till night, when being weary▪ he confessed to Brother Leo, that the nightingale had overcome him in the praise of God, than he said, let us eat, it is time, and being sat the nightingale first flew on his head, then on his shoulders, and arms, and at length on his hand where it took of him to eat, and then having received his benediction it flew way.  

How he made gentle a very fierce wolf. This was the 29. chapter of the 10. book, transferred hither to his place.  
Going to preach in the city of Agubio, he found it in deep despair, by reason of a wolf, that did not only devour the cattle, but killed men and women, and did eat people, in respect whereof they durst not go out of the city but armed in company; and therefore the Saint went with his companion to seek out the wolf, against the liking of the Citizens who feared his adventure, he refusing to accept of any company with him. The Citizens to behold the success, dispersed themselves on the hills and mountains about the city. They expected not long, but they saw the wolf with extreme fury come towards the Saint. The Agubians than began to cry out and bid saint Francis to fly, but the servant of JESUS CHRIST, armed with the weapon of invincible faith, went courageously against him, and opposed against him the sign of the cross, and in a moment turned the wolf into the nature of a lamb, then courteously said unto him: Brother wolf come hither, I command thee in the name of my God, that thou offend neither me nor any other. at these words, which was admirable, the wolf fell at his feet expecting what the Saint would enjoin him, who said: Thou hast committed so many homicides, and made such spoils in this country, that thou hast a thousand times deserved death. The souls of those whom thou hast murdered cry to God for justice against thee: but because thou hast humbled thyself, if thou promise amendment I will procure thy pardon. Whereto the wolf seemed to answer clapping his tail against the ground, humbling his head and weeping, thereby making show that he would obey; which the S. understanding said: Go to, sith henceforward thou wilt do no more hurt, I will procure thee food of this town for all the time of thy life: pardonning thee all the offences past, as if thou hadst never offended: for we know that whatsoever thou hast done, thou hast been thereto constrained by necessity of hunger: but give me thy faith never to offend more. at which words the wolf lifting up his leg laid his paw in his hand: thou mayst now, said the S. come with me without any fear, and so he followed him as a little dog. The S. being come into a spacious place of the city with the wolf, there was such affluence of people to see the miracle, that there could be no more. Therefore he made than a sermon, demonstrating unto them that God had sent these scourge● unto men for their sins: but that the mouth of this wolf was nothing in comparison of that of the infernal wolf, which afterwards expected the souls to devour them eternally: he admonished them therefore to do penance, if they would be freed both from the one and the other, then said unto them: My Friends, behold here the wolf which hath promised me to do you no more mischief: you must also promise to relieve him. Which the people having promised him, he turned to the wolf and bade him promise them also to do them no more hurt, and to ask them pardon. Admirable accident! the wolf in sign of repentance incontinently falling one his knees laid his Muzzle on the ground, and the S. causing him again to give his paw in pledge of peace, I promise said he, for the one and the other party, and so he lived two full years in the mids of the city, without any dogs barking at him: then he died to the great grief of all the Citizens, who seeing him, were induced to the love of God, by the memory of so rare a miracle and benefit which he had done them, by mean of his servant S. Francis.    

How it being necessary that saint Francis should have a cautere made with a burning iron, the fire obeying him lost his force.  
THE XL. CHAPTER.  
NOt only the beasts obeyed S. Francis: but even the very elements, as may appear by the example following, and others to be inserted hereafter. The glorious Father was long time afflicted with sickness, and having no means of cure, he was, by reason that the cold was adversive unto him, as the Protector had appointed, removed from Rieta to font Colombo, for better commodity of the Physician that had care of him; and to defend him from the air that was very dangerous unto him, and from the splendour of the sun which he could not endure, they made him a great capuce,, and put a gread band over his eyes. Now the Physician being come and perceiving the danger of the disease, affirmed that there must necessarily be applied a cautere behind the ear, next that eye which was most offended, in which act, though the holy Father S. Francis deferred his cure, fearing perhaps to die in the absence of the Vicar General who was to be there: nevertheless the infirmity increasing and the Vicar not coming, it was necessary to proceed and to apply the fire, and especially because in a whole night he could take no repose. Wherefore the night following he made this exhortation to the Religious that attended and watched with him, taking compassion of him that by his occasion, he reposed neither night nor day no more than himself: Brother and my beloved son, I beseech thee let it not afflict thee, to suffer and take pains for me in this my sickness: for God will give thee recompense of thy labour both in this life and the other: and will reward thee even for all the good works thou omittest to do by means of mine infirmity. Yea I advertise thee that thou gainest much more by this charity, than thou shouldest by prayer; for they that serve and assist me in such necessity, serve all the body of our Order and assist to maintain it. Therefore thou mayest securely say unto God, offering this thy service: My God I spend my time in service of this man, for which thou art indebted to me, considering that I serve him for thy sake. The S. spoke this, to the end that being by the devil overcome of impatience, he should not lose his merit. And therefore as we said a little before, seeing the imminent peril wherein he laboured, and the trouble of his Religious, he consented that preparation should be made to administer unto him the cautere appointed by the Physician, though his vicar were not present. Every thing necessary then being prepared, S. Francis seeing the burning iron, had a natural fear of the torment he was to endure: wherefore he mildly uttered these words to the fire: My noble brother, most profitable of all other creatures by the almighty created, I pray thee with my utmost affection, have compassion of me in this thine action, and use not thy rigour against me, sith I love thee so much for our creators sake, of whom I demand so much favour, as to moderate thy fervour and heat in such sort that my feebleness may support it. Then he made the sign of the cross on the fiery bullet, when in mean while the Religious left him alone with the Surgeon, for great compassion they had of him, and being unable to behold his torment and endurance. Now the iron having been applied the S. recalling them they returned, to whom he said: O weak of heart and more weak of faith! why did you fly? I would have you know that I felt not any pain, yea if it be thought that the Surgeon have not well made the cautere, I am content to have an other made, than an other, till it be well made. The Surgeon and Religious being amazed at so strange a miracle, whereby he saw force did fail to annoy but not to benefit, in such sort that the S. held himself immovable without having his head held, and insensible of the hot iron, he knew not what else to say but that in effect, there was no other good in this world, but to be the true servant of almighty God.   

Of the love which the holy Father S. Francis boar to all creatures for the love of his Creator.  
THE XLI. CHAPTER.  
But it is not so much to be admired that the fire and other creatures obeyed S. Francis when he commanded them: for he in such sort honoured and loved them, that he rejoiced with them at their good, and was so much afflicted at their detriment, as a friend were he never so pitiful and affectionate would do at the damage or detriment of his dear friend. He would discourse with them as if they had been endued with judgement and reason, raising himself by their mean condition, to the consideration of the greatness of him that had created them such, therefore above others he carried most affection to those creatures that had any relation unto God, or figure, correspondence and propriety with his servants, as may be said of Larckes, as having on their head a capuce, like to his and his Religious. And because they were humble and of earthly colour, and walked by ditches and ordinary ways to seek their relief, and then mounted sweetly into 
What esteem he made of larckes.  the air, praising their God. Wherein they showed him example (as he said to his Religious) to be clothed with base and course cloth of earthly colour, and to go humbly seeking almose through the streets, and having conversed here on earth as much as is necessary, to mount afterwards into heaven with their cogitations praising their Creator. And therefore he once said, that if he were Emperor he would ordain that no Larckes should be killed. Discoursing afterwards of other creatures, he said that he would command all Governors of cities and borroughes to cause wheat to be scattered and cast abroad on Christians day in the streets & fields, that the birds might have more occasion on that day to rejoice having to feed at their desire: and in memory that our Redeemer JESUS CHRIST was borne between an ox and an ass, they who had such beasts should be constrained to give them on such day, hay and oats abondantly. Among all creatures he particularly affected the sun, the reason hath been formerly expressed, next unto it, the fire, as a most noble element, he would never put it out, in consideration of the innumerable benefits which God by mean thereof hath done us, as by the examples ensuying shall appear. Sitting one day before the fire, there leapt into his lap upon 
How he loved the element of fire.  his habit certain little sparkles as it often happeneth, and albeit he saw it burn his habit he would never extinguish it, nor permit a Religious there present to do it, who at length called the Vicar whom against his will and by obedience he permitted to extinguish it. An other time on the Mountain of Aluerne, a Religious that was his companion made a great fire in the cell where he did eat, by reason of the extreme cold that then was, which leaving enkindled, he went to call the holy Father who was in an other place, adjoining to the cell where he accustomed to pray and sleep; where S. Francis staying him to read unto him the gospel of that day (which if it were possible he accustomed always to do before his refection, when it chanced that he could not here mass) the fire in mean while so wrought, that when they thought to come to warm themselves, it was mounted even to the planching of one side of the cell: S. Francis seeing his companion labour to quench it did not assist him, but taking up a skin of fur that was there wherewith he covered himself in the night, he returned into the mountain, the other Religious perceiving the fire, came all out of their Oratory, and extinguished it in an instant: which being done S. Francis going to eat, said to his companion: I will no more use this skin of fur, because by▪ reason of mine avarice I could not endure that my Brother fire should consume it for itself. After the fire he affected the element of 
And the water.  water, because by it was signified penance and affliction: by reason that with it the soul was washed by mean of the sacrament of Baptism: therefore when he washed his face and hands, he always sought a place where the water falling away might not be trodden on and fouled. He also reverenced the stones, so that sometimes 
The stones. The wood.  he trembled to tread on them, remembering the corner stone I. C. He commanded the Religious that made provision of wood on the mountain, not to fallen the whole tree, but always to leave a great stock in remembrance of him that for our salvation would die on the hard wood of the cross. He forbade the gardenet to take up an entire plant and root 
And the flowers.  together to be eaten, as many do: but commanded him to leave sufficient whereby to spring again, that in season it might produce flowers, for his sake and in memory of him that would be termed a flower. He would that the gardener should make a little guarden alone and several from the greater, of sweet delicious and pleasing herbs to behold, that producing flowers in their season, they might be invited each one to praise God for their beauty, considering that all creatures speak in their language, and say: Man, God hath made and created us for thee alone, to the end that thou praise our Creator by us and in all his works. Therefore he would have them of all persons esteemed as a mirror, which beholding, they might admire the greatness of their Creator, and might always seek some subjects the more to love, honour and adore him.   

Of a miracle entitled of apples, because Saint Francis demanding apples, raised a child.  
THE XLII. CHAPTER.  
A Gentleman that was a dear friend unto the S. invited him to dine at his house when his opportunity would best permit. S. Francis answered that on such a day he would preach in his city, and then he would satisfy his request. The day so much desired of the gentleman being come, having taken order in his house for the dinner, and left a servant at home to that purpose, himself with his wife went to hear the sermon: but they being departed the servant who also had charged of a little child, said to herself: every one runneth to hear this great S. of God, and is it possible that I alone must be barred from hearing him? verily I will hear at least a little, and then will return before the rest in sufficient time to prepare my dinner: which she did, but hearing the sermon she remembered that she had left the little child alone, wherefore she instantly returned home, and not finding the child where she had left it, having in vain sought him every where; and considering on the other side that her master would presently return, she went all weeping into the kitchen, where she found the child boiling in a pot of hot water over the fire, and thinking hastily to draw it out, she took it by the arm, but the arm coming from the body, she took out all the rest by morsels, and though she were extremely afflicted and as it were beside herself, nevertheless enforcing herself she fitted all the pieces together in a chest which she shut up, and then thought of dressing the dinner, till her master and mistress came, to whom she related all, showing them the child. The mother, whiles the S. according to his custom was in prayer, would have fallen into extreme rage and lamentation but her husband of sound faith, remembering that he had the S. with him, who he knew to have great credit with God: persuaded his wife to pacify herself till S. Francis had dined, telling her, that she should have time enough to lament afterward, if the divine mercy did not assist them: that she should have confidence in the S. and that she should see marvelous success. So with an extraordinary constancy perferring their love to S. Francis before that to their child, not to discontent him, they suppressed and concealed their interior grief, & did eat with him with the greatest joy they could. Now at the end of dinner, the holy Father S. Francis demanded of the gentleman if he had a couple of apples, whereof he would gladly eat: who answered that he had none present, but would soon get them. The S. replied that he would not any should go out of the house for them, but willed that one should look in that chest, pointing at that wherein were assembled the members of the dead child, and there should be found two: the gentleman hearing the chest nominated & knowing what was in it, was extremely agitated, & replenished with faith which God augmented in his heart, hoping that day to see some merueilles of the infinite bounty: he opened the chest where he found his son a live and very well, holding two fair apples in his two hands, which he joyfully brought to S. F. as if he had been in a cradle: it may be imagined what joy the Parents conceived to see their child alive: they were so surprised with this joy, that being as it were beside themselves, they could not speak a word. S. F. recounted unto them how in his prayer offered, God revealed unto him the death of the child caused by the devil: them he exhorted them thenceforward to have confidence in his divine majesty, as they had formerly had; because faith wrought greater miracles than that, which being generally divulged, caused many to lift their hearts and hands to God. This history was painted in divers places in memory of this great benefit, and of the devotion that many bare to the holy Father S. Francis,   

Of an other child which God raised by the merits of the holy Father S. Francis, and of divers other miracles wrought.  
THE XLIII. CHAPTER.  
BEing at an other time lodged with a knight, as they discoursed of spiritual matters, there came a servant all chafed and full of tears, telling this gentleman his master that his son was at that very hour drowned in a channel: wheratt the Father and mother pitifully lamented. S. Francis was moved to compassion: and after that he had comforted them willing them to have hope in God, he fell to prayer beseeching his divine Majesty to reveal unto him the place where he might find the child. Now God having revealed it unto him, he bade the gentleman to send unto such a place where he should find his child, which being brought utterly suffocated and drowned, he raised him an restored him to his Father in the name of God, with an infinite joy to all the assistants 
The ants obey S. Francis.  who rendered thanks incessantly unto his divine Majesty. The holy Father S. Francis minding to preach in a certain place within the diocese of Cisterno, where a great number of people were assembled to hear him, & wanting convenient place to preach unto them commodiously, by reason that it was a plain, he approached to an oak which was from the bottom to the top all covered with ants, which the holy Father having seen hecommanded them to go from that tree; and turning to the people, he willed them to give way to the said ants. And then, which was admirable, they in number almost incredible, went that way which S. Francis had caused the people to make for them, so that they never returned more, and this was cause 
Why S. Francis loved not the ants. Matt. 6.  of unspeakable fruit. The holy Father S. Francis of all other beasts had least affection to those ants, because they employed over much diligence in hoarding their provision for the time to come. And withal he affirmed that they deserved not to be numbered with the birds of whom God said: Behold the fowls of the air, that they sow not, neither reap, nor gather into barns: and your heavenly Father feedeth them. S. Francis would that all his Religious should have the same faith and resignation of all their cogitations in his divine providence, that God would should be in his disciples.  
In the same place and time that the S. preached, there happened a fearful miracle, for there came a woman with a cow-bell to disturb the company, wherewith she made such a ringing sound, that one could not hear what he said; S. Francis reprehending her, she increased it, such possession had the devil of her. Upon this occasion, the holy Father 
The devil visibly ●aried away a woman for troubling a sermon of S. Fr.  inspired of God and moved with zeal of his holy word, and of the conversion of souls, uttered these words: Carry her away Satan, carry her away, for she is one of they members and is thine. O horrible and fearful accident, these words being ended, the woman was incontinently carried up into the air both body and soul in view of all the world: for which cause every one was stricken in extreme terror and fear of the divine majesty, and thenceforward gave ear to his holy word in very great reverence. S. Francis walking with his companion on the banks of the river Po, and being overtaken by the night he was exceedingly perplexed to get lodging, by reason that the way was extreme foul and dirty, the air very dark, and the place not free from thieves; for though they had nothing to lose, yet should they have been afflicted by them: wherefore his companion said unto him: Father pray unto God, if you please, that he may vouchsafe to be our guide: and to deliver us from this affliction. The S. no otherwise answered but: God is able if he please, and that it be for our good to deliver us, and removing this darkness to give us his light. at this instant as he lifted up his hands to heaven, a clear light appeared, and so resplendent that being in all other places a very dark night, they saw very clearly and perfectly, nor only how to go in their way, but every where about them. So by this light guided and comforted both spiritually and corporally, 
God sent a light to enligh ten S. Francis in a dark night.  they made such speed as they arrived at their place of retire, singing praises and hymns unto God, of whom S. Francis was assisted in his necessity. He accustomed when he came to any place to preach, thereby the more commodiously to assemble the people, to sound a cornet which to that purpose he carried with him with two sticks of a palm long, which are to this day conserved in his church of Assisium, in the sacristye, having the ends garnished with silver: they are showed with other relics at all times when they are desired to be seen.  
Certain doctrines and discourse of the glorious Father S. Francis which have been found recorded.   

Of the faith and reverence due to the holy sacrament.  
THE XLIV. CHAPTER.  
THe holy Father saint Francis, did not only seek to edify his neighbour in corporal presence, and by example and preaching, but also such as he could not assist by those means being remote from them, he assisted by letters and advertissementes, which he caused his Religious to write, whereof I thought it requisite to select the choice and principal, to insert in this place, specified according to the contents.  

A letter of the holy Father saint Francis to all the Religious of the general chapter.  
IN the name of God, of the most sacred Trinity and sovereign unity, the Father, Son, and holy Ghost, Amen. To my beloved Brother the Minister General of the Order of Frere Minors, and to all other Ministers that shall succeed him, to all Provincials, Guardians and priests of our confrarernitie, united in JESUS CHRIST, and to all the humble, simple, and obedient, first and last: Brother Francis, a man of nothing, frail and infirm, your least servant, saluteth you in the name of him that hath redeemed you, and hath washed us with his own blood, whose name we ought to adore prostrate on the earth, with great fear and reverence. Most high lord JESUS CHRST Son of God is his name, who is blessed for ever and ever. Amen.  

He advertiseth the priests of his Order of their duty.  Harcken ye children of God, and my dear Brethren, imprint my words in your minds, incline the ears of your heart, and obey the voice of the Son of God: keep with all your heart and observe his sweet precepts, and embrace his counsels with your entire will: praise him, for he is good, and know that the eternal Father sendeth you into the world, by your works and words to testify his works and words. And therefore strive to make it known to all people, that he alone is almighty in all things, persever in his discipline and observance, and maytaine that which you have promised him with a firm resolution, si●h he as Father to his children giveth us the true preserving nourishment of spiritual and corporal essence, and presenteth us to his Father as our protector: I beseech you my Brethren, even humbly kissing your feet, and with the greatest charity I can, I do exhort you to reverence and honour with your utmost ability, the most sacred sacrament, whereby heavenly and earthly matters are reconciled with God. I beseech all my brethren that are priests, and such as in the name of God shallbe, when they intent to celebrate the divine mass, 
Marc. 26  to be pure and neat, that they may worthily offer the true sacrifice of the most sacred body and blood of our lord JESEUS CHRIST, with the greatest reverence, purity & holy intention that they shallbe able, not for any human respect, for any fear or love; but that their intention be directed to God, desiring to please only his Majesty, who saith: Do this in remembrance of me. Know then ye priests, that he who shall do otherwise, shallbe like unto judas. Remember the saying of the Apostle: 
●eb. 10.  A man making the law of Moses' frustrate: without any mercy dieth under two or three witnesses. How much more think you, doth he deserve worse punishment which hath trodden the Son of God under foot, and esteemed the blood of the testament polluted, wherein he is sanctified, and hath done contumely to the spirit of grace? For than is a man irreverent and treadeth on that lamb of God, when, 
1. Cor. 11.  as the Apostle saith, he doth not examine and make a difference between this true bread of God, and that which he doth ordinarily eat, and therefore he receiveth it unworthily. For God saith in jeremy: The man is cursed that doth negligently and feignedly. And the priests that 
jere. 48.  will not have this care to celebrate so excellent a Mystery, the most 
Malac. 2.  worthily that possibly can be, shallbe condemned of God, who saith: I will tour●e your benedictions, to maledictions on yourselves.  

Lnc. 1▪ 2. 11. Matt. 3. Esay. 11.  My brethren, hear me I pray you, if the glorious virgin be so much honoured (as she deserveth) for having received into her chaste womb our lord JESUS CHRIST; If. S. john Baptist trembled, and durst not touch the head of JESUS CHRIST: and finally if the holy sepulchre, wherein JESUS CHRIST was buried, for his so small time of residence, is so much reverenced; how much more ought he to be just, holy, and well purged, who with his hands doth handle, and with his proper mouth doth receive so high & infinite a Majesty, and doth administer, the same to others? Remember that he is an immortal and eternal God, that liveth glorious and eternal; with contemplation of whose Majesty the Angels themselves cannot be satisfied. priests know your dignity, 
1. Pet. 1.  and be holy, for God is holy, and as in regard of so great a mystery and dignity you have been more honoured than other men; remember in like sort to be also more grateful unto God, and to reverence, love and honour him; for otherwise your misery is exceeding great, and deserveth continual tears, in that you having in your hands the almighty God, the fountain of all good things, you procure to have transitory and terrestrial things, all the world ought to tremble with fear, and sweetly weep, whiles the Angels themselves bend their knees, when JESUS CHRIST the Son of the most high is upon the altar, between the hands of man. O marvelous highness, and divine debasement! O most high humility, that the Son of God, yea God himself, the master and lord of the universal world should so humble himself, as to give himself unto us, hidden under the form of bread. Consider my brethren, so profound a humility, and purify your heart before his divine Majesty, to the end he receive all as he giveth himself to all. Therefore I advertise you in the name of God, that in all places where the Religious are, you celebrate but one mass a day; and though you have divers priests, let the rest be content to hear it: for although it be seen in many pertes, yet is it one and indivisible, and without any detriment, true God and true man, so in one sole mass, he can communicate his grace to all present and absent that make themselves worthy, one only and very God, Father, Son, and holy Ghost, working this, Amen.    

Of the faith and knowledge of our Saviour jesus Christ, and of the sacred Sacrament.  
THE XLV. CHAPTER.  
TO all Christians Religious, Ecclesiastical, lay men and women that are in the world: Brother Francis their servant and subject in God, desireth withal reverence a true peace in heaven, by the sincere charity which is descended on earth. As I am the servant of you all, so am I obliged to serve all, and to administer unto you the most sweet word of my lord and Saviour JESUS CHRIST: Considering therefore in my soul that by reason of the divers infirmities that afflict my body I cannot by corporal presence as I desire, visit you myself: I have thought good to supply the same by letters, and by them to administer unto you the word of JESUS CHRIST, who is the word of the eternal Father, & the words of the holy Ghost, which are spirit & life. 
Of the dignity of the B. Sacrament of the altar & how on aught to reverence it. joan. 6.  I then admonish you Brethren, to confess your sins to a Priest, with all the diligence you can possible, and at his hand to receive the true body and blood of JESUS CHRIST. For as our Lord saith: he that eateth not my flesh, and drinketh not my blood cannot have eternal life. Let us then endeavour worthily to receive such & so eminent a majesty: for he that receiveth it unworthily, in steed of salvation pourchaceth death. Besides I exhort you often to visit the holy churches, and to reverence priests, not so much in respect of themselves if they be sinners, as for reverence of the function and dignity which they have in being ministers of the most precious body and blood of our Saviour JESUS CHRIST, which by them is offered on the altar, received, and administered unto us, without which none can be saved: by the holy words which they utter, and minister, he descendeth from heaven to earth, and 
Mat. 22. Luc. 10.  none but they can do it. O how happy and blessed are they who love God withal their heart, with all their souls, and with all their forces, and their neighbour as themselves? I invite you all my brethren, and you my sisters, to this love: let us all with one accord love God, & with one pure affection of our heart adore him, because that is the thing which he 
Luc. 4.  especially requireth and demandeth of us, as himself hath said: the true adorers adore in spirit and truth; and it is necessary for them that adore 
joan. 14.  him, to do it in that manner. Our lord said to his disciples: I am the way & the verity, & the life. No man cometh to the Father but by me. If you had known me, my Father also certes you had known: & from henceforth you shall know him, and you have seen him. Philip said to him Lord show us the Father, & it sufficeth us. JESUS said to him, So long time I am with you: and have you not known me? Philip, he that seeth me, seeth the Father also. The Father dwelleth in a light inaccessible, & 
joan. 1.  God is a spirit, whom no man hath ever seen, because he is a spirit and therefore, invisible, but in spirit, considering that he is a spirit most pure, for it is the spirit that giveth life, and the flesh can do nothing. He may also be seen of every true Christian, in the Son, in that substance 
joan. 6.  which is equal to the Father, and therefore all they that see our Lord JESUS CHRIST, according to the humanity, and not according to his divinity, are condemned, as likewise are they who see the sacrament which is consecrated by the words of our Lord, on the altar, by the hands of the Priest, under the forms of bread and wine, and do not see him and believe in their spirit, that it is the true and most sacred body and blood of our Lord JESUS CHRIST, are condemned, the soweraine Lord giveth his testimony against them when he said: This is my body and this is my blood of the new testament, 
Mat. 26. Marc. 14. Luc. 22. joan. 6.  which shallbe shed for you, and for many in remission of sins. He saith in an other place: He that eateth my flesh and drinketh my blood shall have life everlasting. He that hath the spirit of God, which dwelleth in his faithful, he receiveth the most sacred blood and body of JESUS CHRIST: and all other that have not the same spirit, yet nevertheless presume to receive it, they eat and drink their judgement and damnation: therefore, ye children of men how long will you be senseless, and have your hearts so hardened? When will you compass to know the truth, and to believe in the Son of God? who so humbly seeketh you every day, as when he descended from his imperial throne into the virginal womb, he ordinarily cometh every day unto us, in such humble manner attired and so approachable? He every day descendeth from the bosom of his Father into the hands of the Priest on the altar, and as he was known unto the holy Apostles in true flesh, in that very manner doth he communicate himself unto us in the holy Sacrament. And as they with their corporal eyes saw nothing but flesh, yet with their spiritual eyes, they knew him to be God: even so we with our corporal eyes, seeing the accidents of bread and wine, aught to see and firmly to believe, that there is the most sacred body and true blood of our Lord JESUS CHRIST on the altar. In this 
Mat. 2●.  manner is God always with his faithful, as himself hath said: I willbe with you, even to the consummation of the world.   

Of loan towards our neighbour, and how much the body is to be hated.  
THE XLVI. CHAPTER.  
THis thing may doubtless much confound us, that making profession to be servants of JESUS CHRIST, and being certain that his true friends have done may works that have been entirely devout, virtuous and holy, we nevertheless content our selves with the only relation of them, and esteem by the bare discourse thereof without execution, to reign eternally. Blessed is the servant of JESUS CHRIST that loveth his Christian brother as much being sick as in health, and in adversity as in prosperity. Blessed is he that loveth and honoureth his Brother both far and near, that speaketh nothing in his absence, but what with great charity he may say in his presence. 
Matt. 5.  God said in the Gospel: love your enemies and pray for them that hate and injury you: He loveth his enemy truly, that complaineth not of the injuries which he hath received & doth receive of him, but of the sins which himself hath committed, and doth commit against God and his soul, and also he that is not content to have the love of God in himself, if he do not also make demonstration thereof by the same works unto his neighbour, and much more unto his enemy. Blessed are the poor in spirit, for theirs is the kingdom of heaven. There are many that endure divers afflictions in their bodies, in prayer and good works, and that mortify it with abstinence, and nevertheless for a slight word spoken against their liking, or for having something denied them, they are incontinently scandalised and troubled. Such are not poor in spirit, though exteriorly they appear so: for the true poor in spirit, misprise and abhor themselves, and love not only those that afflict and injury them, but even those that beat them. Blessed also is he that supporteth the infirmity and fragility of his neighbour, as he would be glad to have his own supported: My faithful, let us love our neighbour as ourselves: and they who see they cannot love them as themselves, let them love them as much as they can, or at least let them not offend them. Let us hate and detest our perverse 
Matt. 15.  wills: for as God saith, of our heart proceedeth all evils: this is to be understood of him that applieth his heart, to satisfy his sensualities. Many when they sin or receive any injury, accuse their neighbour thereof, which they should not do: for each one hath his enemies, which is the body, with the senses thereof, by which he offendeth. Therefore blessed is the servant that hath such an enemy in subjection, and so keepeth it under, and watcheth it with such prudence that he hath no cause to fear it: for whiles he useth this diligence, no other enemy visible or invisible can annoy him, nor procure him to sin, in such sort that as S. john Chrysostome saith: no man is hurt but of himself. We hate our body in as much as it will commit sin: for living carnally, it seeketh to destroy the love of God, together with the glory of Paradise, condemning itself and the soul perpetually to to hell; the greatest enemy therefore that a man hath, is his proper flesh, which can think of nothing but that which offendeth it, nor fear aught in foresight of that which is eternally to befall it, the humour and desire thereof is only to abuse temporal things: and the worst is, it usurpeth to itself all contentment, and glory, even of that which is granted to the soul, not to it, for it seeketh the honour of virtues, of prayers, watchings, and temporal favour, it will have applause of tears, in fine it leaveth nothing to the soul that appertaineth to her.   

Of obedience.  
THE XLVII. CHAPTER.  

Gen. 2.  GOd said to Adam: Of every tree of Paradise eat thou: But of the tree of knowledge of good and evil eat thou not: and whiles he obeyed God he offended not. But having transgressed this commandment, he was condemned of God for ever, till he was redeemed by the grace of his Son. That man doth eat of the forbidden apple of knowledge of good and evil, who appropriateth to himself, his own will, and with his benefits which God uttereth and worketh by him, doth exalt himself; therefore was he necessarily obliged to punishment. God saith in the gospel: he that loveth his life, shall lose 
joan. 12. Luc. 14.  it: and in an other place, he that doth not renounce all that he possesseth, cannot be my disciple. He renounceth all that he possesseth, and looseth his soul, for the love of God, who in every thing submitteth himself to his Prelate: for by this mean, he may be termed truly obedient, and then also knowing he could do some other thing better than that which he is commanded, and of more profit to his soul, he sacrificeth his will unto God; employing himself in that which he is commanded for the love of God, though it be of less fruit: for true obedience, is full of charity, edifieth our neighbour, and entirely satisfieth God. But if the Superior should command him any thing in prejudice of his soul, then only he ought not to obey, but this case excepted, in althings else, he must hold him his true Superior: and if that other Religious persecute and afflict him, because he obeyeth his Superior; happy shall he be, for he may then truly say that God hath communicated unto him his perfect charity, which consisteth in enduring persecutions, and exposing his own life for his neighbour. But the misery is, there are certain Religious who while they would consider, and know whither certain things by them invented, be not better than those which the Superiors command them, the wretches do not consider that they look back, and return to the vomit of their self-will; and so do they ruin themselves and their neighbour by their evil example.   

Of patience and humility.  
THE XLVIII. CHAPTER▪  
THough there be nothing that aught, more to displease the true servant of God than sin, nevertheless if he fall into overmuch passion, for any sin whatsoever, his charity towards his neighbour excepted, he is guilty of that sin. Therefore the servant of God which is not moved in such accidents, may be truly said to be without passion; for his patience ●cannot be known while allthings smiles upon him, and succeed according to his wish: But when occasion is presented wherein he desireth to be satisfied, and the contrary arriveth, then is his patience experienced, for he hath as much as he than showeth, and no more▪ The holy Father S. Francis would say, that they were truly peaceable, who suffering in this world for the love of God, conserve peace in their interior, and live as Lambs among wolves. In which respect God himself lived and died so. Happy is he that being reprehended and accused of others, receiveth and beareth such reprehension charitably and patiently as of himself, and without excusive reply, consenteth with shame, confesseth with patience, and performeth due satisfaction courageously, yea even in matters whereof he is guiltless, and being a subject, persisteth under the rule of discipline, or being superior, converseth with his subjects as with▪ his superiors. Happy is the servant that incontinently correcteth and chasticeth his offences, interiorly by contrition, and exteriorly by confession and satisfaction.  

A discourse which the holy Father S. Francis made to Brother Leo his companion, being in fervor of spirit.  
BRother Leo my beloved son, note well these my words: Albeit the Frere Minors in whatsoever place they be, give example of edification and sanctity, nevertheless consider prudently & seriously observe that their perfect joy consisteth not in that. Yea if they should restore sight to the blind, health to the sick, hearing to the deaf, speech to the dumb, ability of going to the lame, should expel devils out of bodies, and raise the dead that had savoured four days, their true alacrity consisteth not in all this. If they should understand all the scriptures, could speak all tongues, should prophesy and know the consciences of men, yet doth their true joy less consist in this. Had they intelligence to discourse of celestial virtues, with the very tongues of Angels, as also of the course of the stars, of the proprieties of plants and stones, were all the treasures of the world discovered unto them, knew they the nature and virtue of fishes and other beasts, and also of men, their true joy dependeth not thereon. Though they should preach with such fervour as to convert all the Infidels to the faith of JESUS CHRIST, neither doth their true joy consist in that. Brother Leo to all this answered: Wherein then consisteth it. S. Francis replied: Hear me Brother Leo: If we coming to our Lady of Angels by mean of a long journey, very weary, wet with the rain, frozen with cold, dabbled with dirt, and extremely hungry, ringing at the gate, the porter utterly disquieted and in collar should ask us, who we were, and having answered him that we were Frere Minors and therefore ●e should open us the door, he should reply: So far are you from 
Wherein ought to consist the true spiritual joy of a Frere Minor.  being any of ours, that you seem two idle companions and rogues, that go loitering about the world, robbing the poor of their almose, and so should not permit us to enter, but should make us remain till night all drowned and dagled with dirt and rain without giving us any comfort, and if that we support it patiently for the love of God, receiving all that from his holy hand, and confessing that the porter knew us very well: Brother Leo writ that therein consisteth perfect joy. And if being constrained by necessity, we continued ringing to enter, the porter should come forth in great choler against us, and use us indiscreetly and importunately, ●aying unto us: Get ye gone to the hospital lewd and impudent fellows as ye are, and stay no longer here for you shall not enter; if we support all this with alacrity, and pardon him with all our heart, therein consisteth perfect joy. And being full dark night we being every way molested, should begin again to ring and knock, & weeping bitterly should pray the porter to let us in for the love of God, yet he more cruel than before should come out with a good cudgel and load us sound with injuries and bastinadoes, leaving us in the dirt rather dead then alive: write, Brother Leo, that therein would consist perfect joy: provided that we support it all with great patience, that we pray God to pardon him, and that we love him more, then if he had opened the door unto us for the love of God, who hath endured much more for all us.  
Hear now the conclusion of all the graces of the holy Ghost which JESUS CHRIST hath granted, doth, and ever will grant to his elect▪ The principal is that a man do conquer himself, and for his love do voluntarily support all kind of injuries and blows even to death: because indeed we cannot truly glory of any of the other foresaid virtues and graces, by reason that they are not ours, as the Apostle saith, but 
1. Cor. 14 Worthy advertisement to Superiors of the Frere Minors. Mat. 20. Luc. 21. Gal. 6.  Gods: What hast thou that thou hast not received? and if thou hast received, why dost thou glory as if thou hast not received? wherefore we neither can nor ought the glory, but in the cross of tribulations and afflictions, which is our own: therefore the Apostle saith: I will glory only in the cross of our Lord JESUS CHRIST: by which words is sufficiently explicated the sentence of God when he said: In your patience you shall possess your souls. Our Lord God the sovereign Prelate said: I come not to be served but to serve: And therefore such as are constituted over others, ought to glory of such Prelature, as if they were constituted to wash the feet of the Religious. And when they are deprived their charged, they ought no more to be grieved, then if were taken from them said office of washing the of feet: such as do otherwise do really appropriate to themselves this dignityin very imminent peril of their souls. That servant of God than is happy, who esteemeth himself neither greater nor better, for being honoured of men, yea no otherwise then if he were reputed among the most base and abject; for so great, as he is before God; such is he, and no more. Wretched is the Religious who being raised to dignity by an other, will not humble himself of his own accord and of his own will, happy is he that is exalted against his will, and not having procured it, and doth nevertheless desire to remain always in low estate and under the feet of his subjects for the love of God. Happy is he that is no more puffed in pride for the good which God doth or speaketh by him, then of that which he doth or speaketh by others. A man offendeth at all times and as often as he procureth to have more of that which is his neighbours, them to give to God of what is his own. We should never desire to be superiors and over others: but to be subjects and seruanees of all creatures for the love of God: and they who shall do so, may assure themselves, that if they persever to the end, the spirit of God will rest upon them, and there will make his residence. Ye men, consider in what excellency you have been created of God, who hath created and framed you after his own image according to the soul and after th'image of his Son according to the body, and yet all creatures are much more obedient unto him then yourselves. The devils have not crucified him, which thou being induced by them hast done, and daily dost crucify him by thy sins. Wherein then canst thou glory? miserable that thou art, if thou were endued with all knide of science celestial & terrestrial: the devil hath known what appertaineth to heaven better than thou, and now though against his will, he knoweth more of earthly matters than all mankind together. There is no health, corporal disposition, nor beauty, comparable to that which the devil had: Take heed therefore, least in abusing it, as he did, not acknowledging it to proceed of God but of himself, thou fall as he hath done into the extremest depth of hell. Happy is the servant that treasureth up, the richesses his Lo●d and master hath given him, in heaven, and expecting the recompense thereof, regardeth not to demonstrate them here unto men, but leaveth the cogitation thereof to God himself, who when it shall please him will manifest it more than he would desire. Happy then is he, that keepeth and concealeth the secrettes of God in his heart.    

How Religious ought to behave themselves in Oratories and solitary places.  
THE XLIX. CHAPTER.  
Let those that desire to reside in solitary places, there to live religiously and spiritually, be in number four or more, whereof let two be as mothers that have two children, let two act the Life of Martha, and the others of Magdalen, and let each one have a cell, so that they neither sleep nor converse together but when they read their office. Let them be careful to say their Compline before the Sun setting, that thence forward they may keep silence, till they arise in the night to say Matins. Let them in all things first seek the glory and the kingdom of God, and his justice: Let them say the Prime 
Matt. 6.  and Tierce at the ordinary hour, which done they may speak each to other of some matter of edification. Those said children as poor creatures shall demand almose of their mother for the love of God: after that let them say the sixth, Ninth, and Evensong at their due hours: let them permit no person to enter into the Cloister or enclosure where they reside, nor to eat there. The mothers shall labour to live also sequestered from all conversation, and with due observance of obedience to their Guardian, let them permit none to speak to their children, but their Guardian when he cometh to visit them. And let the children sometimes for exercise of humility assume the office of Mother's according as the Guardian for their behoof shall appoint, that so they may experience both the one and the other office. Happy is that servant who hath no taste of any other thing then the word of his God, and by the same doth excite others to love him. Miserable is that Religious that taketh pleasure in idle and vain words, for thereby inducing other to vanity in imitation of himself, in steed of edifying his neighbour, he procureth his ruin.   

Of the care which each one ought to have of his own salvation.  
THE L. CHAPTER.  
BRother I have a secret to open unto thee. Each of you well knoweth, that we are the sons of the most high; but I now advertise thee that more than children, we are also Spouses, brothers and mothers of JESUS CHRIST. Spouses when our soul by the virtue of the holy Ghost is united with God: Brothers, when we perform his will: we are Mothers when by love we bear him in our heart, with a pure and sincere conscience: for we afterward bring him forth, both by the pious works which we perform, and by the example which we give our neighbour. O my brethren, it is a glorious, admirable, and desirable thing to have such a Spouse, Brother, & Son in heaven: And more than that, a Pastor who hath given his soul here on earth for us his sheep, and who continually prayeth the eternal Father for us, 
joan. 17.  saying: Holy Father, keep them in thy name, whom thou hast given me, that they may be thine, and may be with me where I shallbe, that they may enjoy my glory and splendour in my kingdom. All they who live not in penance, not being contrite, nor receive not the sacred Sacrament, but live in vices and sins, and conceive complacence in their pernicious desires, do not perform unto God what they have promised: but do serve the world with their bodies in carnalities, and the devils with their souls, being deluded in their contentment by him whose children they are; Such people I say are blinded, and deprived of the true light of JESUS CHRIST, & have not true knowledge: for they have excluded from themselves the wisdom of the eternal Father JESUS CHRIST the sovereign verity, & though they seem to see, know, & understand, yet do they neither see, know, nor understand: for they do voluntary blind and ruinate their own souls. Open your eyes, then, blinded & deluded as ye are by your enemies, the flesh, the world, 
Matt. 15.  and the devil. To the body it is a very delightful thing to serve sin, & very tedious to serve God: all evils and sins proceed from the heart of man, as God saith in the Gospel. The wicked have no good in this world, nor shall have in the next, they seem at their pleasure to possess the present vanities, but they are deceived: for the time and hour will come, when they shall lose all.  
The holy Father said also that one being known to be very sick the first advertisement of his kindred and friends, is not to provide for his soul, but to make his will, and so his wife, kindred and friends gather 
How we ought to prepare our selves to die.  about him, to induce him to be mindful of them: And he overcome by the tears of his wife, the tender love he beareth to his children and the persuasions of his kindred that seem to have forgotten his soul, disposeth of his substance according to their fancy to give them content, and saith that he committeth to their government and authority his substance, his soul and his body: that man is truly accursed who in this sort putteth his trust in man: conformable to what the Prophett jeremy said: Cursed is the man that trusteth in man. Now after such disposition 
jere. 17.  the Confessor is sent for, who finding the wretch obliged to some restitution, soliciteth him to discharge himself thereof, but he answereth that he hath made his testament, disposed of all his goods, and delivered it into the hands of his heirs, who will satisfy whatsoever shallbe necessary, and because he is in agony and hath almost lost his speech, there is no time to dispose of matters necessary to the discharge of his conscience, and so he dieth a most miserable death. Therefore let every one know, that when and howsoever a man die in mortal sin, and without due restitution of an other man's goods, having power to do it before his death, the devil carrieth his soul directly to hell, where he shallbe eternally tormented, and so in an instant he looseth body and soul, goods and honour; because his kindred dividing his inheritance among them▪ they often curse his soul, for not having left to one of them, what he hath left to all.   

Of the contrariety of vices and virtues, and certain brief advertisements and exercises of them.  
THE LI. CHAPTER.  
THe holy Father S. Francis affirmed, that where true charity is, there can neither be fear nor ignorance; Where there is a joyful and voluntary poverty there is neither envy nor avarice; where there is Meditation of God, there is no care: where the fear of God is keeper of the house, there the devil cannot enter; where there is discretion and mercy, there is neither superfluity nor deceit. Now I tell you there is no man in the world can in any sort have one of the said virtues, If he do not first die to himself, and he that really possesseth one hath all: with that one, he erreth not in the rest, and he that erreth in one, erreth in all the other, and is in that case as if he had not any; they are of such value, that each one of itself confoundeth vices and sins: holy wisdom confoundeth the devil with all his malices: holy simplicity confoundeth the prudence of the devil, the world, and the flesh: holy poverty confoundeth envy, avarice, and secular desires: holy humility confoundeth pride, with all worldly honours, and what soever is in them: holy charity confoundeth all diabolical and carnal temptations and pleasures: holy obedience confoundeth all natural will and sensual affection, subiecteth the body to obedience of the spirit, rendereth and maketh a man humble and subject, not only to all men, but even to other irreasonable 
1. Cor. 3.  creatures. The Apostle saith: the letter killeth but the spirit giveth life: they are killed by the letter, who seek to know only, to be reputed learned and wise of the world: by this mean to purchase honours and richesses, with anxiety to advance their kindred and friends: and in a word, not for themselves, but for the body or for others. And they are quickened of the spirit, who refer all the learning and knowledge they have, and desire to have, only to the praise and honour of the divine majesty, and who appear before God, by the example of their life, and with words full of edification, offering unto him that goodness which is entierlie his own. In this sort it is, that the servant of God may know if he really have his spirit: for if the flesh glory in the works it doth, by mean of the grace of God as its own, it is then a sign that he is of the devil: But if in the said works, he nevertheless repute himself vile, and acknowledge himself a most grievous sinner, he is then truly of God, and God is in him: Happy is the servant that neither speaketh nor doth any thing, for hope of recompense in this world, but for the love of God, nor lightly speaketh, what cometh to his mouth, but prudently and in due time, disposeth his propositions and answers. Wretched also is the Religious that buryeth in his heart the graces which he receiveth of God, or that commanicateth them for subject of vain glory, desiring rather to manifest them verbally then to God; for he hath already received his reward, and they who have heard him, have been little edified thereby. These are words of life, and he that shall ruminate and accomplish them, shall find true life, and in the end obtain salvation of God. They that seek not to taste how sweet God is, and that love darkness more than light, neglecting to observe the 
Psal. 118.  commandements of God, are by his Prophett accursed of him, who sayeth: Cursed are they who err from thy commandements: but how blessed and happy are they that love God, and perform the saying of the gospel: Thou shalt love thy Lord thy 
Mat. 22.  God, with all thy heart, with all thy soul, and withal thy will: Let us therefore, My Brethren, love and praise God day and night: Our Father which art in heaven, because it is necessary to pray always, without intermission: and let us have charity and humility, 
Luc. 18.  and do almose deeds, that they may cleanse our souls from spots of sin, for every thing appertaining to the world turneth to ruin, men must leave it, and carry with them only the recompense and reward of charity and the almose they have done, whereof they shall receive recompense of God: And therefore it is good to fast from vices and sins, flying all occasions of them, and to keep us from all kind of superfluity, though lawful, and we must frequent churches, and honour priests, in respect of the dignity they have with God: and especially the Religious that have renounced the world, to do more good than others, and by their example we also must renounce it, if not entirely, at least in part. Let us love our enemies, and do good to them that hate us: let us observe the precepts and counsels of our Saviour JESUS CHRIST, renouncing ourselves, and living under the sweet yoke of his obedience. Let us not be wise according to the flesh, but simple, humble, and pure, keeping our senses mortified, and pride trodden under foot, considering our baseness unworthy to be superior to others as they would we should be. Let us imitate our Lord, and carry his cross upon us, let us suffer together with him, who hath endured so much for us wretches in this world, and bestoweth on us so many benefits, and far greater will hereafter, and to whom all creatures ought to give praise, honour, and glory in heaven, in earth, in the sea, and in the depth, because he is our virtue and our force, who only is good, only most high, only almighty, marvelous and glorious, and only holy, praised and exalted for ever Amen. I Brother Francis your servant with the greatest humility I can, prostrate on the earth and kissing your feet, do beseech you by the bowels of the charity of God, to receive these words and others of our Lord JESUS CHRIST, to effect and observe them with due humility and charity, assuring all them, that shall receive, understand, and effect them, and shall by words and example teach them to others, therein persevering to the end, that the Father, the Son, and holy Ghost, will give him his benediction. Amen.   

Of the conditions and qualities in a true Frere Minour, taken out of the 10. chapter and 10. book, and placed here as in their due place.  
THe holy Father S. Francis as a good pastor, and zealous of the profit and relief of his sheep in evangelical perfection, considered often with himself, what conditions ought to be in a true and perfect Freer Minor. Our Lord having revealed unto him the perfections of many of his interior friends and first disciples, in whom he made appear singular grace●, he, uniting them all together, in this sort framed a Frere Minor: Let him have the faith and loyaulty of Bronther Bernard Quintavalle, who had also a most perfect observance of poverty, as in his life shall appear: the simplicity and purity of Brother Leo: the good manners and good nature of Brother Angelus of Riete, who being in the world, was a right worthy and complete knight: the gracious countenance, natural science, and devout speech of Brother Macie: the soul elevated in contemplation as Brother Giles: the perseverant prayer of Brother Ruffinus, who prayed without intermission; though he were employed in other affairs: it seemed even when he slept that his soul was with God: the patience of Brother juniperrus, who desired nothing more than to endure and be contemned: the Fortitude of Brother john des Landes, a man of notorious courage and extreme abstinence: the Charity of Brother Roger, and the care of Brother Lucidus, who was so solicitous of soul, that when he felt consolation in one place, he would repair to an other, to avoid the settling of his love in this world: whereupon he would say, that one must dwell as in an inn, with the foot ever ready to put into the stirrup, to prosecute the journey to heaven.  
Th' end of the doctrines.   

Of certain Miracles whereby our lord confirmed the life and holy doctrine of his Preacher S. Francis.  
THE LII. CHAPTER.  

S. Franc. obtained rain by prayers.  THere happening an extreme dryness at Beneventum for want of rain, and whereas every one expected and feared a great dearth, the holy Father S. Francis arrived there, and having preached and being informed of their affliction, he commanded each one to say a Pater nostex and ave Maria: which done, it reigned very abondantlie. Preaching an other time in a church, near unto a pond where were many frogs, which by their croakinges hindered 
The frogs obey him.  the people from hearing him: the holy Father commanded them to be silent, and they in such sort obeyed him that returning thither an other time, and knowing that they had not croaked from the time of the said prohibition, he gave them licence to use their natural voice, which at the very instant they began to do. There being a general procession made in a place called Arona, for an extreme dryness which they endured; saint Francis coming thither, began to preach unto them publicly in the mids of a field 
Swallows covers the hearers of his sermon.  in the violent scorching sun, whither (to the end he and his audience might not be molested) our lord sent such a number of swallows, that remaining in the mids of the air, they covered the multitude from the beams of the sun, and stirred not thence till saint Francis had ended his predication. Preaching at Albruzo in a church of the Virgin Marie, to excite the people more seriously to observe the word of God, there being presented unto him a child that was crooked, lame and mute, called Albertus' 
He cureth a crooked lame & mute child.  Campoly, he with his very hands straightened his crookedness and his other maimed members, which obeyed him as if they had consisted of soft wax, and composed every part aacording to their nature: then calling him, he made him answer, and of that answer followed his speech, so that he delivered him perfectly cured unto his Father, who with very great faith expected the success, whereupon he with all the people were inflamed in the true love of God, and yielded infinite thanks to his divine Majesty. He cured a dangerous wound in a young man by the sign of the cross in the city of Castello, whither he was brought with great faith, 
A mortal wound.  that he might sign him with the said sign, so that the next morming, the flesh being grown where before it was putrefied, the cicatrice remained vermilion like a rose, in perpetual memory of the miracle. When the Monastery was builded for his Religious at 
He converted water into wine.  Ancona, the worckmen wanting wine they murmured, and would no longer labour: but saint Francis having made his prayer, went to a neighbour fountain, the water whereof, by the sign of the cross which he made thereon, he turned into wine, than made the labourers to drink, whom he made penitent of their conceived impatience. A gentleman visiting the holy Father in the Church of saint Christopher at Iterrena, and having invited him to eat 
He also converteth vinegar into wine.  with him, it happened that there was no wine in his house, saint Francis then commanded a bottle of vinegar to be drawn, and it was seen and known to be most precious wine. In the same city, a wall being fallen upon a young man, that was found dead under the stones, whiles he was lamented in his Father's house, saint Francis having compassion thereof and inspired of God, 
He raiseth one dead.  entered in at a back door, and approaching to the bear that was uncovered; (for in Italy the body is carried to buried clothed as Prelates are here) he took the dead by the arm, and calling him by his name, he raised him, no otherwise then if he had awaked▪ him from sleep, and at the very instant he prophesied that he should live and have no children by his wife, which came so to pass, and all this was assured to Pope Nicolas the third by authentical testimony that was produced before notaries.   

Of the exercises of the holy Father S. Francis: and of the lent he kept on the lake of Perusiea.  
THE LIII. CHAPTER.  
THe glorious S. after he was converted to God never remained idle: for he always endeavoured to be employed in some action, in example of Jacob's ladder, where on the Angels ceased not to mount and descend, receiving and carrying the pious works of the children of God to the sovereign Father: so the S. by contemplation mounted towards God, and by piety and preaching descended to his neighbour: thus did he employ all his time which had been given him of his divine Majesty to merit in the pious works which the holy Ghost did dictat unto him. Now the time of one of his lentes being come wherein as a careful be, he collected the fruits and flowers of God by mean of prayer, thereof to compound the delicious honey of predications, wherewith he might refectionat the hungry children of the word of God, he resolved to seek out a place where he might perform the same commodiously, solitary and without any impediment; to this purpose on Shrove-tuesday he went up to the lake of Perusia where a friend of his, lodged him on the side of the lake, whence the next morning he got himself to be conducted in a bark to the Island that is scituat on the said lake then unhabited, with two little loaves to sustain him during the said lent, he conjured his friend not to speak thereof to any person, for so much as he would not therein trust any of his Religious not having for that time taken any companion, and enjoined his said friend not to come for him till Maundie or holy thursday. Being then descended into this I'll, himself made a little cottage 
S. Franc. did eat but half a loaf in the whole lent.  of bows of trees, where he resided all the lent in continual and holy contemplation and conversation with God, the Angels, and blessed Saints. On holy thursday his friend coming early unto him reconducted him to the Covent, where he would communicate with all his disciples and wash their feet: he restored a loaf and half to his friend, of the two which he had given him, the other half it is credible he did eat to observe human fast, or not to give subject of vain glory to the devil, and not to equal himself to his God, though God alone doth know, and his servant saint Francis, who would never reveal it to any man, the combats he had during that lent, against the invisible enemies, & the glorious graces he obtained; Afterward God voutsafed in some sort to reveal them, working in that place many miracles, by the merits of the Saint, whereupon the isle began to be inhabited, and there was erected a Covent of Frere Minors which is exceedingly reverenced in memory of the said miracle.   

Of the lent of S. Michael which he kept on the Mount Aluerne.  
THE LIV. CHAPTER.  
THe year of grace 224. two years before the death of this glorious Father, some days before the nativity of the Virgin Marie, he repaired to the Oratory of Mount Aluerne, there to keep his lent that began the day after the said feast of the Virgin Marie, & continued till the feast of S. Michael the Archangel, according to his particular devotion, where he shut himself into a cell, sequestered from all others. The first evening that he entered there, he demanded this grace of God, that he would please to reveal unto him in what he should serve him that lent, as he accustomed to do, for he governed him in althings according to the will of God, and not according to his own. Now in the morning about the break of day S. Francis arising from prayer, there incontinently flocked a great number of birds that began to sing one after an other and having sung, they took their flight and left the Saint contented: In that instant he heard a voice that said: Francis, let this be a sign of a notable favour which God intendeth to show thee in this place. By which voice his heart was so altered that thence forward he felt a great quantity of spiritual gifts in his interior, God continually visiting him, and remaining there, he burned with an ineffable flame of his love, and therefore, he was often in his contemplations elevated so high, that as Brother Leo recounted who was then his companion and a curious observer of all his actions, he could not discern nor comprehend him with his sight, surpassing the high clouds of heaven; which is not over-greatly to be admired, considering that in this world he led a life more angelical than human. He, as he afterward recounted to his companions, there demanded as a singular grace of his God, to be entirely transformed into his anguishes and dolours, sith his Majesty had not voutsafed to accept of his life, which so many times he had offered unto him, as the only thing he had to offer, having no other thing in this world, and having so often gone among the infidels there to receive Martyrdom in the service of his divine majesty: Wherefore it was incontinent. lie revealed unto him of God, that as he had always endeavoured perfectly to follow and imitate his life, and actions, so should he be permitted to be like unto him, and to suffer with him in the dolours, of his passion. Which the holy Father understanding, albeit he were already exceedingly weakened, by the rigour of his life past, and by the continual cross with he had carried, yet he was so far from being troubled with all, that he encouraged himself, and enamoured himself the more to suffer a Martyrdom so noble and worthy above all others, and by the interior burning flame he extinguished the water of all the afflictions and dolours that ever could befall him, and desired no less perfection, to receive in himself so inestimable a treasure.   

How S. Francis received the sacked stigmates of our Lord jesus Christ.  
THE LV. CHAPTER.  
THe most fervent Father S. Francis being thus highly elevated in God, by an extreme ardour of celestial desires, and transformed into JESUS CHRIST, crucified for our sins, by sweetness of compassion on the day of the exaltation of the holy cross, which is the fourteenth of September, a little before the break of day, there appeared unto him this vision following: He saw an Angel descend from 
●say. 6.  heaven like unto the Seraphin with six wings in the Prophett Esay, inflamed with a most resplendent fire, whose beams were so glittering, that to human eyes they were insupportable. This Angel approaching unto the S. being already in the region of the air so near unto him that he might see him, there stayed: and then the S. beholding him more attentively saw the image of JESUS CHRIST crucified imprinted in him, which had the two wings crossed on high, as were those below, so that the ends of those upper passed the height of the head, & those below passed the soles of the feet, & the other two passed on each side the ends of the fingers & hands, the two arms being stretched in form of a cross. The soul of S. Francis was with this admirable appatition exceedingly melted, being surprised with a contentment & an extreme grief intermingled so together, that it was impossible to explicate, whither of the two were greater, for on the one side he exceedingly rejoiced, beholding himself in the mirror, wherein the Angels themselves cannot be weary to look, and wherein are enclosed the treasures of all beautitude, and keeping his eyes always more fixed on that celestial fiery globe, shining with a divine light, he consumed with love and sweetness: but on the other side, considering his God so cruelly fastened on the cross with hard and gross nails, as he then appeared unto him, and having his side opened with the stroke of a lance, he by commiseration experienced that cruel iron, which pierced the delicate breast of the Virgin Mary, in such sort that he no less felt that dolour, then if himself had been crucified in that manner, yea by his interior compassion he was fully transformed into his beloved JESUS CHRIST. No man can doubt hereof, sith this vision was not as others, appearing only to the exterior eyes, but it was effective and operative by an act not heard of, in the very body of his Saint, imprinting in him the very wounds which he had, by means of his divine beams, which from his two hands, his two feet, and side, he sent into his hands, feet, and side, not spiritually, or imaginativelie only, but sensibly and corporally, opening his side, and piercing his hands and feet; and this was not only for the present, but for an eternal testimony he left him the nails framed of his very flesh fixed therein, the heads of the nails large appearing without in the paulmes of his hands, but round and of iron colour, and on the other sides the points clinched, for the wounds were transpearced through both sides, so that at the principal wound, whereby the hands were pierced from one side to an other with the said nails, on the side where the points of the nail was clinched, there was such a space between the superior part of the hand, and the turned clinch of the nail, that between the same one might put in a finger; the like might be said of the feet: so that thenceforward he could not stand upon them but with extreme pain; in such sort that besides the incessant running of the blood, it was very troublesome unto him; as also was the wound of his side which was very large and open, the flesh being there grown again in form of a cicatrice, which was of the colour of a rose, as it was seen afterward by divers, having touched the same, as in place convenient shallbe inserted. Our sovereign Lord and God, leaving in the body of his feruant, a lively, true, and long memorial of his dolorious Passion, not without a most profound judgement, and immensive sign, of an excessive love unto us, for seeing that the memory of his bitter passion was utterly extinguished in our hearts, he would not this other mysterious passion, for our cause only, renewed in the body of his servant, should be so soon forgotten. In which respect it was necessary that he should endure it, not one hour or two, one day or a month, but two years entirely, the hard obstinacy, and obstinate hardness of our hearts opposite and rebellions to his divine Majesty, so requiring it to procure us with efficacy to remember the other.   

How the glorious Father saint Francis was at length constrained to reveal the impression of his stigmates, to such as were most familiar unto him.  
THE LVI. CHAPTER.  
NOw after this admirable communication, performed with such and so great a prerogative as a greater could not be imagined, the altar eukindled in the breast of the holy Father, burned with the immensive charity he had unto his God; but leaving this to the devoutsoules, that raise themselves from the earth towards their Creator, we will prosecute the history, telling how he discovered this treasure unto the world. Saint Francis then having finished his lent which he fasted in the honour of saint Michal the Archangel, and having given thanks to God, he descended to the foot of the Mountain, carrying with him the divine image of JESUS CHRIST crucified, not in tables of stone or wood carved and engraven by the hand of some human or Angelical Master, but written and imprinted in the membres of his properflesh, by the hands of the Son of God himself, not casting his precious stones before every body; because he feared much to manifest to little purpose so great a secret of God; yet withal he found it impossible to conceal the same, at least from his companions, that were hourly with him; therefore calling them together, he proposed unto them his doubt, as in a third person, not specifying the fact, but only speaking generally of the revelations of the secrettes of God. But Brother Illuminato, truly illuminated of God, aiming at that which proved true, that Saint Francis had received of God some revelations of very great importance, especially perceiving him to be as out of himself, he thus answered: Beloved Father, who knoweth better than yourself, that for the most part, and almost always God giveth great revelations to his servants not for themselves alone, but for others also, as hath been seen that it hath pleased him at lengtht to manifest them all? Wherefore it seemeth to me that you having received such, should prove ingrateful to God if you conceal that which he hath wrought in you more for the salvation of the world, then for your own particular, thereby burying his talon under the earth. Which the holy Father understanding, as from the mouth of God, besides what he often said with the Prophet: My secret unto myself, my secret unto myself, he very 
Esay. 6.  humbly recounted unto them the vision he had, the success thereof, & many other most high and divine matters, under the seal of secrecy, which is not to be doubted but God did reveal unto him in so marvelous a conjunction.   

How his sacred wounds were scene of divers during his life.  
THE LVII. CHAPTER.  
But it being impossible for the holy Father to conceal this light with God would have to shine to all the world, on an high candlestick: though he could cover his feet with his sandales when he would, and his hands with the sleeves of his habit; yet he was constrained in the end to manifest them. Brother Leo his Confessor, saw them every day, the holy Father being of necessity to use him, as a Physician, to dress his holy stigmates, whence did continually distil blood, and to change the linen and put tents between the nails and flesh with incredible pain and patience of the holy Father. Nevertheless, he would not have them touched on the friday, because he would endure the more, and so suffer with his Saviour. Brother Ruffinus, who as S. Francis affirmed was already for his sanctity of life canonised in heaven, having many times seen the wounds of 
Brother Leo and Br. Ruffinus, S. Clare, the Cardinal protector and the bishop Vgolino, saw the holy Stygmates & wounds of S. Fr. in his life time.  the hands and feet of the S. desired also very earnestly to see that of his side whereof he held himself as fully assured, by washing his linen bretches, which he always found imbrued with blood on the right side, and anointing his stomach with ointments, insinuating himself and thrusting his hand farther than he needed, did often touch it with his fingers, and sometimes the S. felt much grief thereby; nevertheless he had a very extreme desire for his consolation to see it: And therefore one day, feigning to request the holy Father's habit, of devorion to change it for his own, and requiring it for the love of JESUS CHRIST, he so wrought, that the S. who could not deny any thing that was demanded him in the name of God, not suspecting any other thing, putting of his habit to give him, he contented him therein though he did his endeavour to hide the same. S. Clare that made him many plasters for dressing thereof, deserved to see them, the S. showing them all unto her, in regard that she was such an Espouse of JESUS CHRIST as each one knoweth, and the eldest daughter in God of the S. The said plaster is with great reverence shown for a relic in the Covent of S. Clare at Assisium. The Cardinal of Hostia, Protector of the Order, law them also, and many personnes devoted and affected unto him, as the bishop Vgolino and others.   

How God by many miracles published the Sacred stigmates of his servant S. Francis.  
THE LVIII. CHAPTER.  

The water that issued out of the stigmates of S. Fr. cured cattle infected with the plague. An ordinary temmpest that destroyed all fruit near the Mount Aluerne ceased after S. Francis. had there received the stigmates. S. Franc. with his hand touching a man that was extreme cold did warm him.  THe same God that had imprinted the sacred stigmates in his servant for the good of the world, would not have them buried in silence; but did miraculously manifest them, as to his majesty seemed convenient, which he did, as well for his own glory, as for the benefit of faithful souls, who seeing his sacred wounds in his servant, increased in faith, and glorified the author of them in his saint. There reigning a great pestilence among the cattle of the Country of Riete, which procured their death, notwithstanding any remedy that could be invented; God revealed unto a devout person that he should procure to get of the water that fell from the hands of his servant Francis, when he washed them, and therewith should sprinkle the cattle, and so they should be cured: The man fearing God, went and got of the said water, and with faith experienced the application, and all the cattle that were touched therewith, though half dead, arose sound and secure on their feet. Before S. Francis had the stigmates, there arose every year a cloud, with a tempest near the Mount Aluerne, that destroyed all the fruit of that place: But after he received them, that tempest never appeared which procured great admiration to all the world. Being one time accompanied with a poor man, himself riding on an ass, by reason that the wounds that were under his feet hindered his going, the night having surprised them, they retired themselves under the coverture of a mountain, where the poor man, for the extreme cold which he felt could not sleep, and turning himself from one side to an other, did nothing but sigh and lament: Whereof the holy Father having compassion, touched him with one of his sacred hands, and the poor man in steed of the bitter cold which he felt, incontinently found himself so exceeding hot, that he seemed to be in a stove or hot house, where he sweetly slept till the morning, and afterward affirmed that in all his life he never slept better. A woman of Arrezzo had so dangerous a labour that she was abandonned of the physicians, and the health of her body being desperate, there was no care but of her soul: it happened by chance that the ass whereon S. Francis had ridden was brought to drink near unto the house of the said woman, which her kindred knowing, they took of the bridle, which S. Francis sitting on the ass had held in his hands, & 
A woman being in extreme dangerous labour was delivered by holding the bridle which S. F. did ride with all.  having with great faith girded the woman therewith, she was presently without danger delivered. God wrought such miracles during his life, that by them it might appear that his sacred stigmates were truly works of his omnipotent hand; but he made it much more apparent after his death, as here ensuying shallbe declared, though they happening afterward seem not convenient to be written as yet, nevertheless I do it that the matter may be seen well united together.   

Of the testimonies of the wounds of the Seraphical Father S. Francis, by the holy Apostolical sea.  
THE LIX. CHAPTER.  
POpe Gregory the ninth, himself see and touched the hands and feet of the glorious S. and because he saw not that of the side he had no great belief thereof; Wherefore some time before he canonised S. Francis, one night in his sleep, as himself often affirmed, the S. appeared unto him as in choler, and reprehending him of his 
Pope Gregory by a bull assureth and confirmeth the truth of the stigmates  slender faith, lifted up his right arm, and showed him the wound of his side: then demanding a cup it seeming to his Holiness that he delivered him one, it was presently filled with blood. By this apparition, he afterward remained assured of the wound, which he so reverenced that being unable to endure the envy and lewdness of some that impugned the same, striving to darcken the glory of so singular a miracle, he commanded by the first bull he published, that this truth should be believed, as affirmed by Apostolical sentence. The bull beginneth: The glorious Confessor: then afterward he saith: We by the tenor of these presents declare unto all people, that the stigmates of this glorious S. having in his life time and after his death been seen in his body, the same hath been approved with his other miracles, by our venerable Brethren, the Cardinals of the holy Church: wherefore we have had just occasion to unroll him in the catalogue of SS. And because in the beginning of this verity there were two ecclesiastical persons that publicly declared themselves adversaries to the said stigmates, one of who was Brother Euerard, an Alleman Preacher, who in his sermonnes avouched that he never had those wounds: and the other was the Archbishop of Colleigne, who commanded the said stigmates to be put out of his image; the said Gregory the ninth, made and sent two brevies against them, the one of which being directed to the Provincials and priors of the Order of Preachers was such, Gregory Bishop: we having heard with no less grief than marvel, that a Religious of your Order▪ named Euerard, not remembering that the sermons of Preachers ought to be seasoned with the salt of grace; being at Copania, a city of Moravia, of a Preacher becoming a blasphemer, was not ashamed to affirm that the stigmates of the holy servant of God Francis, that were so miraculously by divine Majesty imprinted on him, were fables, and aught to be reproved; what could he say more? He at one same time deprived the holy servant of God, of his honour and glory, yea God himself, who by a singular privilege and excellent mystery gave him those signs, and hath deprived us of authority and dew respect, considering that he hath presumed to impugn our authority; for we have approved the said stigmates; not only as having heard relation thereof by persons worthy of credit, and been assured thereof by very authentical written testimonies; but over selves also have seen them with our proper eyes, and touched them with our very hands, Now we 
Plus unus oculatus, quam decem allriti.  understand that the said Religious is mounted to such audacity, as he presumeth to preach publicly, to the dishonour of the Religious Frere Minors, baptising them before the people with the false name and title of dore-begging preachers and liars, adding that they ought to be prevented and excommunicated. All these things considered, we command you in virtue of this present Apostolical Brevie, to suspend the said Religious from the faculty of preaching, in what place soever he shall appear, and using all means to get him into your hands, you shall incontinently send him unto us; that we may inflict on him the punishment due to his desert.  
The other Brevy that was directed to the Archbishop of Coileigne was thus: The divine wisdom; that first framed man according to his flesh to redeem him, by the mystery of his holy Incarnation; he also hath adorned his servant Francis with the same wounds, & that it is so, we with the College of our venerable brethren the cardinals have approved the same, having been assured thereof by divers persons of virtuous life, and have ourselves seen very authentical testimonies thereof: and beside we have been induced by ourselves, that have with our own eyes seen, and touched them with our own hands. For which respects we have really and with just reason concluded, that it ought to be held for truth: wherefore we command you that understanding this our intention and probation of them, you 
Pope Alexander the 4. did as much.  also publicly approve them, and not to permit any within your diocese to contradict them. Pope Alexander the fourth that saw them, made also a Brevie in approbation of them, and commanded the Frere Minors never to leave the Oratory of Mount Aluerne, where their holy Father had received so singular a gift of God. Pope 
And Pope Benedict the 2.  Benedict the second, ordained by a Brevie that the Frere Minors should celebrate the feast, and say the office of the said sacred stigmates of the glorious Father saint Francis: All which testimonies, (and many other which for brevity I omit) we were willing to insert in this place, because the malice of envy, that willbe of as long continuance as the world, had enforced us thereto, by reason that so admirable a miracle ought not to be related, without due circumstances and proofs, to make mute the perfidious tongues of the evil minded envious.   

Of the zeal of the honour of God, and salvation of souls which the holy Father saint Francis had, after the impression of the sacred stigmates, and of the figures precedent.  
THE LX. CHAPTER.  
THis glorious Saint having felt in his proper flesh the dolours pain of the passion of God, and as it were partly experienced, of what dear price souls were unto the Son of God, he to lose no time began incontinently to travail over all cities and towns instructing by mean of prayer, preaching, and the example of good life, God assisting with marvelous miracles, in testimony of his docttine, to redeem the precious souls of poor Christians out of the mouth of the perfidious Lucifer, he being armed with these weapons of the cross, that always overthrow every enemy corporal and spiritual of the elect of God, who continually get the victory. And as a new Legate deputed of his divine majesty, he carried with him the sea le of the sovereign bishop JESUS CHRST, wherewith he confirmed his doctrine and his works. Thereby did he truly appear to be sent of God: wherefore he not only found no contradiction where he went, but was exceeding grateful to all all persons. Besides that, this is also worthy of marvelous consideration, that as in all things deserving perpetual memory for being of great consequence, it seemeth that his divine Majesty always observed three conditions, prophesying or figuring them precedently, approving them by good testimonies with the rumour of present renown, and confirming them afterward by divine signs and miracles; in like sort would he observe three conditions in this singular favour, whereof the rumour, renown, and manifest proof, being seen for the time present, and the miracles afterward, it resteth now that we demonstrate the figure, by which this singular act hath in a certain manner been many times prophesied. First it seemed to be signified by the vision of the glittering and resplendent souls, marked with the sign of the cross, of whom God constituted him his captain in the beginning of his conversion. The same also seemed to be signified by the vision of the crucisix that interiorly transpearced his soul with excessive sorrow, with the voice that told him he must repair his holy church. And it was also signified by the cross which Brother Silvester saw to come out of his mouth, that expelled the dragon of hell. Again it was denoted by the vision which Brother Pacificus had before he was converted, when he saw two glittering sword, that made a cross upon his breast. Finally it was signified by the apparition which S. Francis made at the Chapter of Arles, in form of a cross in the air, giving his benediction to the Religious there assembled. Let no man therefore presume to contradict so certain a truth, denounced and prophesied by figures, seen visibily, touched palpably, approved by the church justly, and finally by JESUS CHRIST confirmed, by so many miracles in earth and in heaven.   

Of the new fervor, and marvelous patience of the saint.  
THE LXI. CHAPTER.  

S. F. used a staff to go with all the two last years of his life by reason of his stigmates as he had done the two first years of his conversion. Luc. 10.  THe holy Father S. F. finding himself enriched with so glorious a treasure, made his habit to be lengthened, as much as was possible to cover the same, and began thenceforward to carry a staff, wherewith he walked about the house, though very seldom, being unable by reason of the sacred wounds to set his feet on the ground. It is admirable to consider, that as in the two first years of his conversion, before he founded the Order, he carried a staff, so he began again to carry it two years before his death, that he might end by the walking staff as a true Pilgrim on earth, albeit he had left it upon observation of the word of JESEUS CHRIST, who commanded his disciples not to carry it in their journey, signifying, that they should not rely on any favour of the world, understood by the staff or stalk of a reed more perilous than secure; and afterwards he conformed himself to the ancient fathers, who used it at their hermitages, as saint Paul the first hermit, saint Antony and others, and not to be singular herein, he gave leave to all the Religious to use one in their infirmities, sicknesses and old age. Afterward burning with this servant fire of charity towards God and his neighbour, he was carried, as we have formerly said, through cities and towns, where he preached with excessive fervour, thirsting with an extraordinary burning desire to see the number of the elect of God accomplished; to which places he was so welcome and grateful, that when he went from the people he was half naked because each one strived to cut part of his habit, some with cicers, others with pincers or like instruments, carefully keeping those shreddes afterwards as relics, with most pious devotion, for cure of diseases and dangers of this life, others brought him bread to bless, whereof afterward to make use in like necessities, having seen thereof manifest experiences. Notwithstanding all this, the holy Father had a violent desire to return to that former humility and simplicity of serving lepers, and of not knowing the imperfections of his disciples, as he was afterwards forced to know them, and also of enduring austerity of life. To this effect he said to his Religious: My Brethren, we must now begin to serve God for to this present we have done nothing or very little. So he proposed in his spirit to perform great matters, not considering the weakness of body, by reason of the great fervour of his spirit, wherewith being carried away, he desired nothing but fresh combattes to get victory over the enemy, and indeed, he that well considereth it, findeth that feebleness nor tepeditie have any place, where the port is always open unto true love, which inviteth and induceth to attempt impossibilityes. And so much the more by reason that he had accustomed his flesh to obey the spirit, and had such a promptitude to obey God, that he was so far from resisting, that he strove and endeavoured to work above his forces. Wherefore God that knew his desire, opened unto him the means of merit, so that he did not only desire, with the ineffable dolors of his infirmity, which did so afflict him from the sole of his feet to the crown of his head, that he had never repose; he endured in each of his members an extreme and particular pain; in such sort that in short time he came to have nothing but skin on his bones. In all these afflictions he discovered his desire of them, sith that he was never heard to utter so much as one word of complaint, but he called his dolours his brethren, and his diseases his sisters, yet he answered the Religious, who being moved with compassion wished him to pray unto God, that he would please to appear a little more merciful towards him, that if he did not hold him excused in regard of his simplicity, he would teach him what it was to check God in his judgements. He omitted not yet to chastise in his body, the excess of the offence of this Religious, for rudely flinging himself out of his bed upon the ground, he turned and wallowed upon it, often kissing it gave thanks unto God, praised him, and besought him for his greater consolations to redouble his afflictions: which words ended. The Religious by force of arms laid him again on his bed: for he could not help himself into it. O invincible patience of this glorious S. comparable to that of job! he was doubtless both joyful and humble in his tribulations, as an other S. Paul considering that the more he endured of greater pains in his body, the greater vigour and force appeared in his soul, besides what affliction his stigmates procured him, which continually distilled blood, with such extreme grief, that it was humanly impossible for him to support them only two days, not two years as he did for augmentation of his merit and example unto the world.   

How God sometimes comforted his faithful servant in his afflictions.  
THE LXII. CHAPTER.  
ALl this being very well known to almighty God, beside the interior virtue which he bestowed on him, he did often comfort him exteriorly. One day to mitigate his dolours thereby to raise his spirit unto God, he had a desire to hear some praise sung unto his divine majesty, upon some instruments. And therefore he told Brother Pacificus, who had been a famous & excellent Poet, that though men of this world abuse musical instruments▪ which were invented to praise God, as in deed so many holy men had praised him thereon: he should nevertheless find mean to have secretly a viol, and for his consolation, should sing some spiritual praise, affirming that therein was no offence unto God, and that it seemed the griefs of his body by that mean would turn into consolation and joy of the spirit. But Br. Pacificus having answered that in so doing he might scandalise 
God sent Angelical music to comfort S. Franc. in his sickness.  the world, he replied that he had reason, and that he should let it alone. Now God who had a special care of him, incontinently sent an Angel that sounded and gave so sweet a touch to a viol, as may be imagined that an Angel of Paradise could do, in the same instant comforting both the afflicted body and the soul of the great servant of God. Addressing himself therefore to Bro. Pacificus, who had not heard the melody no more than his other companions, he caused them to give thanks unto God, for the great consolation which he had voutsafed to send him.  
Being in the house of the Bishop of Assisium utterly without all taste, and unable to eat any thing by reason of the grief of his infirmities, 
And also sent him fish and lettuce miraculously in his sickness.  his companions asked him whereof he would willingly eat; he answered them: If I could have a few little fishes of fresh water, me thinketh I could eat of them. These words being ended there entered a boy that brought him many as sent from Brother Girard Minister of Riete, though it were winter and so extreme cold, that it was impossible to take them the rivers being frozen. The Religious exceedingly admired to perceive the care which God had to relieve the necessities of his servant and especially in things impossible to men. An other time, desiring to have a little lettuce he asked some of his companion who answered that the same day they had been all gathered. Go into the garden, said he, and bring me the first herb that cometh to thy hand, which shall be a lettuce. The Religious went and found a very fair lettuce, and thanking him who had there set the same for the consolation of the servant of God, he took it up with great joy and brought it unto him: and the S. having eaten a thereof, leaf felt himself fully comforted.   

How he was assured of the Glory of Paradise.  
THE LXIII. CHAPTER.  
But because there cannot be given to a servant of God a greater consolation than the hope and certainty of the glory to come, whereto S. Paul esteemed not the passions of this world condign, howsoever grievous and continual they might be; The S. going one day for his consolation to visit S. Clare, with Brother Leonard of Assisium his companion, the sweetness of their spiritual discourses was such and so great, that the night surprised them before they perceived it. Wherefore constrained by her prayers, her Sisters and her companions, he did eat two morsels with them, and in an instant he was swallowed up in the holy Ghost and ravished in ecstasy, with a deep contentment, where he heard that which sequentlie shallbe related. Being returned to himself he cried out with a loud voice; My God be thou praised, and incontinently went to our Lady of Angels. Arising from the table, he fell on his knees and there was again in ecstasy the space of an hour, then instantly went away and left S. Clare and her sisters who were exceedingly grieved therewith. His Company admiring theratt asked him the cause in their way: the S. acknowledge it unto them, affirming that in the ecstasy God had revealed unto him his salvation by these very words: Francis I promise thee eternal life and assure thee thereof, in such sort as I tell thee thou canst no way lose it: for which I thanked him, saying: Praise be to thee my God: then he forbade them to speak thereof till after his death. Being come to our Lady of Angels, for eight hours together he could not utter other words than these: Be thou praised my God: yea he could not say his canonical hours by reason of the joy that had surprised his heart. After that time his infirmity in such sort increasing that it manifestly appeared he could not live long, one of his friends, seeing him clothed with his coarsest and patched habit, and having a piece of rugged cloth on his forehead for the infirmity of his eyes, in spiritual mirth said unto him: Father how will you sell this old habit? Oh how soon will God buy it of you, and pay you dearly for it! giving you in exchange thereof an infinity of precious garments of silk and gold besides eternal▪ glory afterward in the other world. The S. induced and inspired of the holy Ghost, suddenly answered. Brother thou hast reason, for so shall it be, to the honour and glory of God.   

Of the last and extreme sickness that augmented and redoubled in the holy Father S. Francis.  
THE LXIV. CHAPTER.  
BEsides all the other infirmities of his eyes, his stomach, his liver, and the grief of his stigmates, there fell also a dropsy into his feet six months before his blessed end: Notwithstanding he omitted not to visit the monasteries, cities and towns, to procure the salvation of souls. But his infirmities growing daily 
The Assisians sent to pray S. Franc▪ to dwell and end his days at Assisium.  more violent, the citizens of Assisium jealous of so noble and precious a treasure which by right appertained unto them, and fearing it would be robbed from them upon the way, they sent Ambassadors to their holy Father, who was then near to Sienna, to pray and by all sweetness and amity to enforce him to return to his Monastery. Saint Francis failed not to comfort them, yielding that benefit to them who in the beginning of his conversion, used him as a fool: wherein each one may consider the admirable disposition of God: and then let him deride his Saint that can. Now on the way these Citizens came to a village, somewhat later than they expected: by which mean they were disappointed of all provision, finding there no Inn, but only houses, of country people, which refused to afford the company victuals for money. They who had charged of the provision, recounted this discourtesy to Saint Francis: who answered: See now what use you make of your monyflies, return again, and demand something to eat for the love of God, and you shall experience what difference there is between the vain hopes of the world, and the true and assured hope of God. The 
The assisians found food for the love of God, which was denied them for money.  gentlemen obeyed the S. and found for the love of God so much to eat, that they knew not what to do with so much food: Hereupon the S. said unto them: you are of opinion that it is a shameful thing to demand an almose: but tell me, wherewith doth all the world live, but with the continual almose given by almighty God? They were all filled with great admiration, and silent with confusion: and so shrincking their shoulders, they proceeded on their journey, conducting their Father to his Country, whither being come and for more security brought to the Palace of the Bishop of Assisium, master Bon john, a Physician and his dear friend came to visitte him, whom he prayed to tell him freely his opinion of that sickness, adjuring him not to deal with him as with other sick persons, feeding him with vain hopes, wherewith he had not to do, assuring him that by the grace of God, he rather desired death then life. The Physician answered him assuredly that his infirmity was mortal, and that according to human judgement, he could not pass the mids of October. Which the S. understanding, he so strained himself, that he got on his knees upon his bed, first stretching his arms, then lifting his two hands towards heaven, with an e●ceeding fervour of spirit he said: you are welcome my beloved Sister, the death which thou my God dost send me.   

Of the consolation or exercise of the S. on his later days.  
THE LXV. CHAPTER.  
THe holy Father in this grievous sickness had no other recreation and consolation but to praise God, and to procure his companions to praise him, by hymns, psalms, and spiritual Canticles, with which alone and without any other comfort of the world, he qualified that his grievous infirmity his dolours & his pains, which were such and so cruel, that as he affirmed, it had been far more tolerable with all kind of torment to endure a dolorous death by the hands of the executioner, then to suffer what he endured. But considering that the divine spirit doth not accord with the human, nor the children of light, with the children of the world, Brother Helias his Vicar General, who went with the said Citizens to pray him to return to Assisium, and who forsook him not till his death, to whom on night, two years before his death, there appeared a venerable old man, in a white habit, this was in an Oratory near to Fullinium who willed him to advertise S. Francie that from thence two years, he should be called of God out of this world, which he had told him; this man then seeing this his so unaccustomed alacrity amids so many torments, and that he did nothing but sing, and cause to be sung praises to God, without otherwise lamenting his sins, as formerly he accustomed to do, said unto him, that himself and his most affectionate friends were much edified by this his joy in that mortal infirmity, & were assured that it proceeded only of the integrity of his conscience, which knowing itself pure before God, could fear nothing. Not withstanding it was not convenient in presence of so many seculers, who all knew him to be nerre death, to show no sign of repentance of his offences past, no remorse of his sins committed against God, attleast in this terrible passage of death. S. Francis with great fervour answered him: Brother give me leave, give me leave I pray thee to rejoice in God and in his praises, during this sickness, because by the grace of the holy Ghost, my spirit is in such sort united unto his divine Majesty, and so secure that it may rejoice: Remember now, that there are two years past since you delivered me from him an advertisement of this my passage: since which time I have always endeavoured to prepare myself, lamenting my sins, and satisfying God for them. But sithence that by his immensive grace, he hath made me worthy of his glory, as he hath revealed unto me, I have ever since endeavoured to rejoice, and now so much more in that the time approacheth, wherein my soul shall for ever be loosed from the weight of this body, and shall go towards him who hath created it, and in that he will not omit in me to edify this people.   

How the S. made himself be carried to our Lady of Angels, finding his death to approach.  
THE LXVI. CHAPTER.  
THe glorious Father therefore perceiving that the day of his death approached, prayed all the gentlemen and his friends there present, to cause him to be carried to his church of our Lady of Angels, that he might render unto God the spirit of life, where he had received of him the spirit of grace: So having obtained permission of the bishop and Governor of the city, they went accompanied with the greatest part of the said city, and coming to the hospital, which is in the great street between the city and our Lady of Angels, causing himself with his bed to be set on the ground, and turning towards the city he gave it his benediction, saying: City blessed mayest thou be of the sovereign God, because by thee many souls shallbe saved, and in thee many worthy servants of God of both sex shall make their residence, and by thy mean, many shall attain the kingdom of glory. So having blessed the city, and proceeding his way towards our Lady of Angels, S. Clare his dear and true disciple, imitatrice and daughter in JESUS CHRIST, fearing she should not see him before his death, sent to advertise him, that herself was also in such estate, as she should not live long after, yea that she thought to go first; and that therefore she felt an extreme grief, to die without his holy benediction & without seeing him, who was her master and beloved Father in CHRIST JESUS: and for that occasion she prayed him for the passion of our Lord I. C. with her knees on the ground, not to permit her to die so discontent: but sith he was in his journey, to do her that last and singular favour as to visit her, before he went to our Lady of Angels. The holy Father S. Francis felt the bowels of Fatherly compassion to move in him, in that he could not content her, by reason of the imminent peril wherein he was, and that the Physicians, nobles and gentlemen there present would not to permit him; yet procuring wherewith all to write, he sent her by a Religious his benediction in writing, then lifting his eyes to 
S. Franc. prophesieth that S. Clare shall see him before her death.  heaven he said unto him: Go and comfort my beloved sister, telling her this good news, that she shall see me before she die, which shallbe shortly: as shall all her Sisters, to their exceeding consolation. This prophesy failed not in the effect: for the holy Father being dead, when the Citizens, carried him to bury at Assisium they passed through the monastery of S. Damian, as hereafter shall appear, and seeing the body of the Saint with in their Covent, they were all exceedingly comforted therewith.   

How a Roman Lady very devout and affected to S. Francis called Lady jaqueline of the seven Suns, came by divine revelation from Rome to the death of S. Francis.  
THE LXVII. CHAPTER.  
THe holy Father approaching near unto his death, called a Religious whom he willed to find out a messenger to go with all diligence to Rome, expressly to advertise the Lady of the Seven Suns that she should incontinently come to visit him if she desired to see him living; knowing in what affliction she would have survived, if she had not seen him before his death, as he had promised her when he took leave of her at his departure out of Rome: and in mean while procuring wherewith to write, he dictated this letter ensuying: To the Lady of the Seaven-sunnes, poor Brother Francis, desireth health in our Lord JESUS CHRIST; Know my beloved Sister in JESUS CHRIST, that God by his grace hath revealed unto me the last day of my life: Wherefore if you desire to see me living, hasten so much as 
S. Franc. knew in spirit that the lady of the Seaven-sunne came to see him.  sometime on saturday you may be at our Lady of Angels, and bring with you a morsel of grey cloth wherewith to coue● me, and wax for my service. at the end of this letter, it was revealed unto the S. that she would come: wherefore he said to the writer: Rend this letter for there is no need thereof. He had scarce ended those words, but a messenger came from the said lady, that told him she was at the gate of the Monastery with two of her children, senators of Rome, and a noble and honourable company to visit him. A while after the said lady came, who entering his chamber, fell incontinently on the ground, humbling her countenance, as an other Magdalen, towards his feet, bathing them with bittet tears; and imprinting her lips in his sacred stigmates, with such joy and consolation of spirit, as nothing could be more; she could not be satisfied with kissing them, embracing and clipping them with all reverence, in regard of their virtue, representing unto her those of our Lord JESUS CHRIST, she could not depart from him, no more could the Religious, for she was entirely ravished in this so singular sweetness of spirit, without any speech at all, till S. Francis called her: at whose voice awakening, she answered the S. (who asked her how it happened that she came so readily) that being one night in prayer, she heard the voice of God, that said: If thou wilt find Brother Francis alive, go incontinently to our lady of Angels, and carry with thee what thou knowest necessary to his sepulture, and such meat as thou gavest him at his being in Rome, to comfort him in his sickness. Which having heard, I prepared myself very instantly, and thus am come. S. Francis gave thanks to God, and demanding the said meats, he refected his body with very great consolation. Now this lady supposing that S. Francis would lie long time sick, determined to send back her children to 
S. Franc. foretold the days of his death & burial.  Rome, and many persons of note that came also with her: But the holy Father willed them all to stay, and told them he should die the saturday following, and be interred on the Sunday, and then they might return in company, which was done. This lady after the death of Saint Francis, dwelled at Assisium where she lived very piously, and was afterward buried in the Church of Saint Francis at Assisium, in a chapel adjoining to the body of Saint Francis.  

How S. Francis gave his benediction to his eldest son, Brother Bernard Quintavalle. Taken out of the sixth chapter of the sixth book, and put here as the due place thereof.  
NOw while S. Francis was eating the said meats, prepared by the hands of the said Lady, call to mind that Brother Bernard was with him at Rome the first time that he did eat thereof; he asked those present where he was, and caused him to be called to eat thereof also. Brother Bernard being come and obeying the Saint, having eaten two morsels with him perceiving that he approached near his end, making his benefit of the good occasion, humbly demanded his holy benediction. To whom saint Francis answered: my dear child I grant it most willingly: and so commanded his benediction to be written, which thus began: The first Religious and companion that God gave me, was Brother Bernard Quintavalle, who was the first that began, as he that ever since continued, perfectly to observe the rule of the gospel and the Counfailes thereof: wherefore aswell in regard of that, as for many other graces which God hath bestowed on him, I am much obliged to love him, yea above all other Religious of our Order. And therefore I will and ordain that every other Minister that shall come hereafter, do love him as myself. Then he bade him stand at his right hand, for he had already lost his sight. But Brother Bernard seeing Brother Helias that extremely desired it, knowing right well the need he had thereof, having compassion of him, he sent him to the right hand of the Saint and placed himself at the left, contenting himself to gain that soul to God, by the benediction so much desired, of his beloved Father. But saint Francis intending to lay his hand on the head of Brother Bernard, knew either by the touch or by divine revelation, that it was Brother Helias, wherefore he suddenly called Brother Bernard, who answering him, he perceived by his voice that he was at his left hand, and therefore crossed his hands as did the Patriarch jacob, and gave them his benediction, yet always naming Brother Bernard he said unto him: God give thee his benediction, & increase in celestial benedictions of JESUS CHRIST, as thou hast been first called to this holy Religion, to serve for an example of Apostolical life, and to demonstrate how one ought to follow JESUS CHRIST, in poverty and in his cross: sith thou hast not only given all they terrestrial substance to his poor, but hast offered thy very self unto him in sacrifice. Be thou therefore blessed of our lord jesus Christ and of me his poor servant with an eternal benediction, going, returning, remaining, sleeping and waking. He that shall bless thee, be he blessed, and let not him that shall curse thee rest unpunished. Thou shall be superior of all thy Brethren and they shallbe subject unto thee. Let him that thou wilt receive into this Order, be received, and him that thou wilt reject, be rejected. Thou shalt have liberty to reside where thou wilt, none having authority ever to forbid, or to prescribe thee any law, in the name of the Father, and of the Son, and of the blessed holy Ghost. Amen.    

Of the testament the holy Father S. Francis made before his death.  
THE LXVIII. CHAPTER.  
THe holy Father S. Francis, before he left his spiritual children, determined to leave them his testament, that therein beholding the will of their holy Father, they might enable themselves to effect it, to merit the patrimony he bequeathed them in the evangelical rule and profession; which testament was such: First my Brethren I will imprint in your memory how God drew me unto him, and how I stripped myself all naked before the bishop and renounced all my possibilityes in the world: then seeking to do penance, God gave me this grace, that whereas I formerly abhorred to behold lepers (much more to serve than) I began to love them extremely: so that what before seemed unto me bitter & insupportable, was then pleasing & desirable. After that I began simply to pray unto God and to make unto him this prayer: Most sacred Lord, we adore thee in this place and in all the churches that are over all the world, and do honour thee; because by thy holy cross thou hast redeemed the world. And his divine goodness gave me afterwards such faith towards priests, that live according to the form of the holy Roman church, in regard of their Order, that albeit they had persecuted me, I would have had recourse to none but themselves. And If I had had the wisdom of Solomon, and had met the most simplest Priest in the world, I would never have preached in his church against his will. And them and all other will fear, love and honour as my Lords and masts, and will remarck no sin in them, in whom I see the Son of God, observing no other thing of him in this life but his most precious body and blood which they consecreate, receive and only administer unto others. And will above althings reverence and honour these sacred mysteries and bestow them in precious places. As also I have ever reverenced the holy name of God, & in whatsoever papers I have found it written, in unseemly places I have gathered it up, and do pray every one to do the like, and to put the papers in honest places. I desire also that all divines be honoured, such as teach the divine word, as they who truly give us the spirit and life. Besides I beseech you to refer yourselves entirely into the hands of the divine mercy, who as he hath taught me to live according to the form of his holy gospel, will show you the like, if you follow the rule which his divine Majesty hath caused me to prescribe in brief and simple words, confirmed afterwards by his holy vicar on earth. Now all they that presented themselves to live in this Order, distributed their goods unto the poor, as the said rule doth import, they contented themselves with one coat, pieced without and within, and with a cord to gird them, with the linen breeches, and we would have no more. We have for a time lived in this sort, praying in devotion, the priests saying their office, according to the use of our holy mother the church, and we the lay Brethren in our simplicity, subjecting ourselves to all for the love of JESUS CHRIST, and endeavouring to gain our living with the labour of our hands. Now I beseech you so to do always. And if there be any ignorant, let them learn and exercise themselves, not under hope of gain, but to give good example and to shun idleness: and if such suffice not to sustain you, I will that you have recourse to the most abondant table of our Lord JESUS CHRIST: that is, to demand almose at the doors, always giving the benediction which God at first revealed unto me, to wit: The peace of God be in this house, and in all them that dwell therein: Let them nevertheless take heed that they receive nothing as proper to themselves: for neither will I that there be received in common either house or church, that may be termed ours, but as shallbe agreeable to the poverty and simplicity of our Order, which we promise to God in our vows: But let us all continue in this life as true pilgrims and strangers. I command all under obedience, that in what soever place they be, they do not presume to demand any kind of privilege, or exemption from the court of Rome, either themselves or any person in their behalf, for their Churches or other places, neither under appearance of intention to preach, nor as being persecuted in their bodies: but if they cannot observe their rule, in some one place, let not their demand be therefore admitted, but let them go other where to do penance with the benediction of God. I was always resolute to obey the General of this Order, and the Guardian that have been constitued over me since I renounced the charged, in such sort as I would never attempt to make choice of my residence, nor to do any thing without his licence, because he is my master, And although I be simple and infirm, I would always have a Clerck to perform unto me the divine office as the rule importeth. I will likewise that all the other Religious be obedient to the General, to the Provincial and Guardian, and that they all read their office according to the rule. And if any one be ever so hardy as to presume to alter the office, or to hold opinion contrary to the holy Catholic Roman Church, I will that all the other Religious in whatsoever place they be, shallbe obliged by obedience to apprehend him and commit him to secure ga●d, and so send him to the Provincial or General, who shall present him to our Protector in such sort as he may not escape: and he shall give him punishment according to his desert. And let none affirm this to be a new rule: for it is only a remembrance and an exhortation which I poor Brother Francis leave you as a testament, that the said rule may better and more catholicly be observed; And because I will that the minister general, with the other ministers and Guardians be obliged not to add nor subtract from these words, but that this my testament be put with the rule, and be read to my Brethren, priests and laity: I do further command all under obedience, that none presume to gloze upon the rule nor this present testament, affirming, that it must be understood after such or such manner: but as God hath made me understand it simply, let them also understand it simply without gloze, and let it be conserved perpetually to the end. And I beseech the omnipotent goodness, that all they who shall religiously and exactly observe these things, may here on earth be filled with the benediction of his Beloved Son, with the holy Ghost the comforter, and with all the blessed Angels and Saints: and afterwards on high in heaven with the benediction of the most sovereign celestial Father. And I Brother Francis, your wretched and unworthy servant in our Lord, give my benediction to those that shall observe it, as I have formerly said in the behalf of God the Virgin Mary, and all the Angels and SS. of God in heaven and in earth; in the name of the most sovereign Father, of his beloved Son, and of the holy Ghost the comforter, So be it, Amen.   

Of the supper which the glorious Father S. Francis made with all his children and of the last benediction which he gave them.  
THE LXIX. CHAPTER.  
AFter he had made this last testament, his sickness so increased that his present death was generally expected, but encouraging himself in God, he called all the Religious that were in the Monastery, who being come and perceiving that the holy Father intended to give them his last benediction, they fell all on their knees, bathing the earth with their tears, and thundering out loud cries and sighs towards heaven. S. Francis with a melted heart wept together with them, and he seemed to have recovered some little part of his sight; and so laying his hand on their heads by one and one, and firmly beholding them, he blessed them, than afterward he began to bless them all together, as well the present as the absent, and all those that should enter into his holy Religion; lamenting that he could not have them all present, in regard of his extreme love unto them, which exceeded that of a mother towards her children, himself also having engendered them in JESUS CHRIST: And the more to comfort them, he caused bread to be brought which he divided in pieces, in imitation of our Lord JESUS CHRIST, and gave to each a piece, bidding them to eat it for his love at this his departure. Then were there tears redoubled, many of them did not eat all their portion, but did reserve some part thereof, which afterwards was effectual in restoring desired health to such as were disealed: which done, this holy Father for his last advertisement, recommended that holy place to his Vicar General and to all the rest, admonishing them never to abandon it, but that if they were extruded at one door they should enter in at an other, alleging that the place was holy, and the true habitation of God, of the glorious Virgin Marie, of the Angels and Saints of the living God, and that therefore they had so miraculously multiplied there, where they had been illuminated in his service for the salvation of so many souls; wherefore he doubted not but whatsoever should in that place be demanded of his divine majesty, with a pure and contrite heart, should always be obtained, who also would not fail grievously to chastise such as should offend in that sacred place, being the true habitation by grace of the celestial Court, the Father, the Son, and the holy Ghost.   

Of the blessed and glorious death of the holy Father S. Francis.  
THE LXX. CHAPTER.  
THe fourth of October, in the year 1226. upon a Saturday in the evening twenty years after his Conversion, and the five and fortieth of his age, the holy Father having been very aptly cut, squared and accommodated by the hard strokes of tribulations, temptations, afflictions, incommodities, and infirmities, as a lively and firm stone, that should be placed in the principal corners of the supreme City of the celestial Jerusalem, he heard the voice of his sweet Lord that called him unto him. Then to make public manifestation that he had not any thing in this world, and with the more facility to wrestle against his furious adversary in this last conflict and trial, wherein consisted the crown, he with an exceeding fervour and 
S. Francis before his death stripped himself all naked.  courage stripped himself all naked, as he had been without any infirmity, then cast himself on the ground, covering with his left hand, the precious wound of his right hand, and turning his joyful face towards the kingdom whither he was to go, he began to praise and bless his sweet lord JESUS CHRIST, that being discharged and freed of all worldly impediments, he might ascend to heaven and enjoy his divine Majesty; then turning towards his Religious, he said unto them: My dear Brethren, I have to this present done what I ought to do; These words were diversely understood of the Religious, some of them wept in regard he was to leave them without Pastor and governor, others, because he seemed to leave them as men forlorn, others, for other occasions; only the Guardian, whom he obeyed, understood the desire of the holy Father; wherefore taking presently an habit with the cord and linen breeches, brought and gave it unto him, saying: Father take this habit which I lend you, with the cord and breeches, that you may be buried therewith as a poor creature, who of yourself have not so much as wherewith to cover your nakedness: I command you to receive it in this your last hour, even by the virtue and merit of obedience; whereof the Saint discovered to have the greatest contentment that can be imagined, considering that in this extremity he had observed his holy poverty, in such sort as he desired even to the last end: He contentedly accepted the breeches, but to conform himself entirely to his truely-beloved JESUS CHRIST that would die naked on the cross, to the performance whereof wanting nothing but to die naked, having already been, and even for the present being admirably crucified by the virtue of the almighty, he commanded his Religious, not only to permit him to die on the ground, but even to leave him there a long time after his death. Having procured 
S. Fran. receiveth the holy Sacraments before his death.  to be brought unto him the holy Sacraments, and they being successively administered unto him, those I mean which the Church accustometh to afford such as are ready to die, he lastly turned towards his Religious, to whom he made a worthy sermon, exhorting them to the love of God, then of their neighbour, and especially to obedience unto his holy Roman Church, next to observe their poverty, and before the same and all other things, to be always mindful to prefer the observance of the holy gospel, and the divine counsels thereof. Then crossing his hands, this great Patriarch of the poor gave his holy benediction to all his Religious, both present and absent, saying: My dear Brethren, God of his mercy bless you, as also I bless you, be it 
And gave his holy and last benediction to his Religious.  his holy will to confirm me it in heaven. Remain ye all in his holy fear, persevering always therein; for the time of afflictions approach, wherein they shallbe happy who shall persever even to the end: remain ye all in his holy obedience, as you have solemnly promised unto him. Finally remain ye all in his most holy peace, and in charity among yourselves, God bless you. I go in great haste unto God, to whose grace I recommend you, Amen. Which having said, he asked for the gospel, and speaking no more to any person, he only desired that place to be read unto him where is mentioned the departure of our lord: Ante diem festum paschae: which being read to the end, he began to say to himself: 
The death of S. F. the 45. year of his age the 20. of his conversion, & of our Lord the 1226.  Voce mea ad Dominum clamavi. And being come to the verse, Educ de custodia animam meam, that is, deliver my soul if thou please my God out of this prison, that it may attain to thee my God and my lord, where the just expect me, to the end thou mayest give me my recompense. Which being ended this holy soul, at it desired, was delivered out of the prison of her proper flesh, and elevated to heaven, there forever to enjoy the eternal bounty, with all the saints his elected of both sexes, in that degree which his divine majesty ordained and parepared for him.   

How some saw the soul of the glorious Father saint Francis ascend in glory.  
THE LXXI. CHAPTER.  

The soul of B. Angelus accompanieth that of S Fr. into glory. He appeared to the Bishop of Assisium presently after his death.  THis holy soul failed not to appear to some when it ascended to the celestial glory: For Brother Angelus a Religious of worthy sanctity, being at that time provincial of the province of Naples, and very near his end, saw in an instant the soul of the saint as a resplendent star on the top of a very bright cloud, to be transported above the great waters, and directly mounted and elevated into heaven. And albeit he had the space of two days lost his speech, he nevertheless then resumed his spirittes; for seeing the blessed spirit of the saint, he began to cry out: Stay for me Father, stay for me, for I go also with you. The Religious ask what he meant thereby; See you not, said he, our holy Father saint Francis that now goeth to the glory of Paradise? which having spoken, he yielded his soul to God, and followed his most holy Father. The Bishop of Assisium being gone in pilgrimage to visit the Church of S. Michael the Archangel, on the mount Gargan, S. Francis appeared unto him the very night of his death, and said: My lord, know that I have left the world and go to heaven. The Bishop therefore being risen, told his 
Vision of the passage of the soul of S. Fr. unto glory.  people that S. Francis was dead the night before, which was proved to be true. An other Religious of this Order, being the same night rapt into deep contemplation, saw the blessed Deacon of JESUS CHRIST vested with a very rich tunicle, accompanied with a great multitude of souls that attended him as a worthy Prince, who so ascended into a palace of marvelous beauty and eminency; it is piously believed, that the said souls were by his merits delivered out of Purgatory. This glorious soul ascended to glory accompanied with many Angels, that attended and visited him continually in this life, and is now seated among the Seraphins, which glory he merited not only in this life, by the excessive and Seraphical love of God, but also it appartayned unto him in regard of the Seraphical vision of JESUS CHRIST, who transformed him into himself, making him a Seraphin by gtace, and sealing the same with divine seals, as hath been revealed to many holy persons worthy of credit, as well during the life of the Saint, as after his death: The very birds, and particularly the Larckes that were much beloved and very familiar unto him, did exceedingly rejoice at his glory, a great flight of them appearing very early the next morning on the roof of the house where saint Francis lay dead, warbling a very delightful and extraordinary note, yea as it were miraculous, which continued divers hours, celebrating the praises of their glorious Saint, and giving testimony of his glory.  

The vision ensuying is extracted out of the 49, chapter of the sixth book, and here put in more proper place.  
THe blessed passage of S. Francis was also revealed to Father Christopher, who was present at the Chapter of Arles in Provence where S. Antony of Padua preaching, S. Francis appeared in the air, in form of a cross, being yet alive, and dwelling in Italy; the apparition was in this manner: The said Father being in the borough of Marulo in the bishoperick of Cardova, he seemed in dreaming to be at the door of a house wherein S. Francis lay sick, and having knocked, he was by commandment of the Saint admitted entrance, in whose presence coming, he demanded his benediction, which the Saint very graciously gave him; and being about to depart, he said unto him: Return my son into thy province, and tell my brethren, that I have performed the course of my life, and now do go to heaven: the said Father Christopher in the morning recounting this vision to the Religious, it afterwards appeared that the holy Father S. Francis at that very hour, departed out of this life unto the other.    

Of the beauty and splendour of the sacred body of the holy Father saint Francis, and of the great concourse of people that from every part repaired to see him.  
THE LXXII. CHAPTER.  
THe blessed Father S. Francis being the servant and friend of the omnipotent, was Founder and Captain of the Religion of the Frere Minors, a most singular professor of poverty, a pattern of patience, proclaimer of the truth, a mirror of sanctity, and finally the portraiture of perfection, according to evangelical doctrine; mounting by assistance of divine grace with a due ordered and measured progress, from virtue to virtue, from meaner matters to such as were more high and sublime, as one that became rich by poverty, high exalted by humility, living eternally by mortification, most prudent by simplicity, shining and resplendent by his honesty. For which cause God would also illustrate this his servant with an extraordinarily glory and splendour after his death, preserving his body entire, incorruptible, pure and shining, in such sort as he seemed to have given in him in this world a perfect pattern of the general resurrection when our flesh shall rise again for ever incorruptible and immortal. There were seen the said sacred stigmates in his hands and feet engraven by the supreme artisan, after an admirable and incredible manner: for the nails were in such sort framed of his proper flesh, that drawing them one the one side, the sinews and arterye veins yielded, as also on the other side the said arteries would stretch with a miraculous artifice. The like may be said of the feet: the sacred wound of the side was in form rather round then otherwise; and of colour vermilion resembling a natural rose, and all the other flesh that was naturally brown and very hard by means of disciplines and inconveniences past, became in an instant, white, bright, soft and delicate as the flesh of a tender child. There was not seen over all his body (which to each one represented the first innocency, and second nativity to come by resurrection in glory) any other blackness than the heads of those blessed nails, which yet was a blackness that equaled the splendour of a glittering star. In which respect it is not to be admired if his spiritual children themselves, knew not which passion in them was grater, either the grief of the loss of their holy Father, or the present consolation to have had such and so excellent a Father, whom, by so many manifest signs they might assuredly know not to have abandonned them, but even being in heaven did always behold govern & assist them. And doubtless the eminency of this rare miracle, was sufficient to break the most obdurate & obstinate heart, and to mollify and soften it as wax, with contrition and faith towards God. The death of the holy Father being divulged over Assisium, and the neighbour places, there reprayred such a concourse of people to see his glorious body, that it was impossible to resist them. Wherefore it was consulted & concluded not to admit entrance unto any, but to those of Assisium and such as could not with civil courtesy be denied, who entering at their ease, beheld and handled at their pleasure the blessed stigmates of this holy servant of God. Among other there arrived a noble man called Hierome native of Assisium a learned man and of great authority, who as an other Thomas, doubting of the sacred stigmates before he saw them, could not satisfy himself with turning and returning his hands and feet, & to move hither and thither the hard nails: and the more he considered the matter, the more he admired: therefore with his incredulity he testified this truth to all the assembly; so that the holy Father was rightly inspired of God, when he commanded the Religious to leave his body naked a long time on the ground: that this so singular grace of God might be manifested. The Religious and people there present spent that night in praises and psalms, offering infinite thanks to God, so that this watch might rather be esteemed, a feast of celestial Angels, then human funerals.  

Of the stature and natural quality of the body of the glorious Father S. Francis, extracted out of the thirtieth chap. of the tenth book, and here inserted in due place.  
WE have thought it convenient after the discourse of the splendour of the body of this glorious S. for the satisfaction of many, to decipher all the other natural qualities thereof. The glorious Father S. Francis then, was of a mean stature, and rather little then great, he had his head round, his village long, a full forehead, black and modest eyes, with black beard and hair, he had a joyful and sweet countenance, his nose correspondantlie protioned, little ears, his flesh brown, his tongue sharp and quick, a voice clear, sweet, vehement in delivery, and elegant in utterance, his teeth white, little, and equal; he was by nature indifferently lean, and of a most delicate complexion, of a worthy spirit, prompt and ready memory, and of little sleep. To conclude, he was expert, diligent, liberal and meek in conversation, and very discreet in accommodating himself to the behaviour of others. Wherefore after his conversion unto God, he was most holy among the holy, and most humble and abject among sinners, but almost always strictly united unto JESUS CHRST, in such sort that whosoever beheld him esteemed him a man of an other world.   

Of the prophesy of the Abbot joachim, of the person of the holy Father Saint Francis: being the sequel of the same chapter.  
THe Abbot joachim, who lived more than an hundred years before S. Francis, thus prophesied of him: Veniet nomo insignitus characteribus jesu Christi. that is: There shall come a man adorned and enriched with the wounds of our Lord JESUS CHRIST: he left his image naturally drawn at Venise in the church of S. Marck, such as we have formerly described, and with stigmates enamelled after the Mosaical manner.    

Of the Burial of the body of the blessed Father S. Francis.  
THE LXXIII. CHAPTER.  
THe afore mentioned Lady jaqueline of the Seven Suns, was the last that could not be satisfied with seeing and touching as an other Magdalen, this sacred body of her dear master; She did nothing but bathe it with her gracious tears and dry it with her kisses: the extreme sweetness that proceeded from this holy body, but particularly from the sacred stigmates, exceeded all other sweetness: nevertheless she held her eyes always fixed on the wound of his side, whereto she often applied her mouth and hands, whence she received such and so exceeding consolation, that it seemed unto her in this conversation 
The lady of the Seven Suns as an other Magdalen anointed the body of S. Fr.  with her dead master and fre●nd, ●hat her soul, with a strange and admirable joy began to live. Butt to the citizens of Assisium that desired to carry him to burial, finding much delay, every hour seemed an hundred, by reason of the extreme fear they had that so precious a treasure, by some extraordinary accident might been taken from them: wherefore they placed a guard before the monastery gate, and soldiers divided through the street even to the gate of the city, which citizens so importuned the said Lady, that she anointed him with precious iontment, then clothed him in a new grey habit which she had expressly brought from Rome, according to the advertisement of the Angel, and the Religious so opened this habit, that the wound of his side might easily be seen. This glorious Saint did always in his life time desire that his body should be buried in the basest place of all the city of Assisium, his heart excepted, which he deputed to our Lady of Angels, 
He was interred as he desired in the place of execution being the most abject of the city.  as during his life he had by affection there settled the same, and in deed God did not frustrate him of this just desire: for his holy body was interred (though this were not till four years after, by reason that the monastery was not yet build there, nor the church which they sumptuously built there afterward) in the most abject place of Assisium where malefactors were executed, called the mount of hell; the common opinion is that his heart is in the chapel of S. Mary of Angels, where, according to report, it is preserved with great reverence. On the sunday morning, all the people being assembled with bows of trees, and the Religious, priests, and Gentlemen with their burning torches and lights, carried this holy body as in procession, first to the Church of S. Damian, to S. Clare, that the prophesy of the Saint might be accomplished, sending her word some days before that she should shortly see him, to her exceeding consolarion. The grate being opened, the body of the Saint was brought in to the Religious, who were so comforted therewith, that grief could 
How S. Clare saw the body of S. Franc.  find no place in their hearts, particularly in that of S. Clare, who endeavouring in vain to pluck out a nail of his hands, to keep it with her as a relic, she began again with her Sisters to bathe this holy body with tears, encouraging themselves together to proceed in the way begun of the cross of our Saviour JESUS CHRIST which he had taught them. And so after they had restored this holy▪ body to the people, who wear troubled at this long attendance, they carried it to be interred in a new sepulchre within the Church of S. George, as in a dispositorie, where it remained full four years under guard; till his church was builded at the Mount of hell as aforesaid. It was not without mystery that he reposed in the said church wherein he had been baptized, had learned his first letters, and where he had delivered his first preachings, therefore it seemed very reasonable that his body should begin to repose in that place, whither the said Lady of the Seaven-sunnes, repaired never to abandon him, forsaking her habitation in Rome, and never left this body till her death when she went for ever to dwell with his blessed soul in Paradise.   

How the glorious Father Saint Francis Was canonised by Pope Gregory the ninth.  
THE LXXIV. CHAPTER.  
THe merits and glory of the holy Father S. Francis began by his great miracles to be divulged, whence succeeded that himself reigning in heaven, his sanctity was also by divine power manifested here on earth, which he had nevertheless already made sufficiently apparent to the world in his life, directing an infinite number of souls in the infallible way of virtue. The brute of the admirable things which God wrought by his servant Francis came even to the ears of Pope Gregory the ninth, who resting assured that the S. was glorified with God, not only in regard of the said miracles wrought after his death, but even of the experience had with his own eyes; desiring here below to comforme himself to the will of God as his true Vicar, he determined with a pious and devoted zeal to canonize him, and propose him to the world for a remarckeable example of sanctity, and to take all scruple from the Cardinals and others, he caused all his principal miracles to be examined and approved by acts of public Notaries, and infinite testimonies worthy of belief. So the Cardinals and all the principal divines of his Court being herein duly advertised, concluded that it was just and very expedient unto the Church of God, to canonize this glorious Saint his servant. The year 1228. the Pope himself went with his Court to Assisium expressly 
S. Fr. was canonised a year and nine months after his death by the same Pope at Assisium.  with this resolution, and the sixteenth of julie, a year and nine months and half after the death of this glorious Saint upon a Sunday morning his holiness, with many ceremonies and great solemnity, inscribed the blessed Father saint Francis in the catalogue of the saints; and before they departed thence, his Church was begun to be built in the said city, and in the foundation thereof the Pope himself, in presence of an infinite multitude of people, laid the first stone, and thenceforward the place which was called the Mount of hell, was nominated the mount of Paradise.  

The bull of canonisation of the holy Father S. Francis, extracted out of the fifth chapter of the tenth book, and here more aptly placed.  
GRegory Bishop, the Servant of the servants of God. To our venerable Brethren archbishops, Bishops, and to our beloved children, abbots, Priors, Archpreistes, Archdeacon's, Deans, & other Prelates of the church, to whose knowledge these presents shall come, health and Apostolical benediction. As the vessels of gold which S. john saw full of perfumes, (which are the prayers of SS.) powered out most sweet odours before the most high, to destroy the corruption of our sins: we also believe that it is a great furtherance to our salvation, with great reverence to have memory of his saints on earth, and with solemnity to publish the merits of those whose assistance by their continual intercessions we hope for in heaven. Knowing therefore right well the conversion, life and merits of the holy Father S. Francis, institutor and Governor of the Order of Freer Minors, yea by our own experience, and by the testimony of others of most worthy credit, who have seen the notable miracles which God by means of him hath wrought: we are likewise assured that he is glorified in heaven, his life and apparent renown dissipating the obscurity of sinners, that live and have lived in the shadow of death both men and women: for corroboration of the faith of the holy church, and to the confusion of the malice of heretics, the contentment of a great number of them that have and do follow him, yet flourishing and leading a celestial life. Wherefore that it may not seem we intent to frustrate the said S. of the honour due unto him, permitting him to be deprived of the reverence which men owe him, as one already glorified of God; by the advise and counsel of our venerable Brethren the Cardinals, and of all the Prelates now here present, we have judged it requisite, to inscribe him in the catalogue of SS. that as a candle of God, he give light here below, no way deserving to be hidden under a bushel: but to be set on an high candlestick of his holy Church. We therefore command you in virtue of these present Apostolical letters, that for the universal benefit, you awaken the devotion of your people to the veneration of this S. of God, every year celebrating his feast on the fourth day of October, and that you admonish every one to observe the same, that by his prayers and merits, God may grant us his holy grace in this life, and his glory in the other. Given at S. john Lateran, the six and twentieth of march, the second year of our Papacy. The original of this authentical bull is extant in the great Convent of the Cordeliers at Paris.   

Of the great devotion which Pope Gregory the ninth ever had to the Order of S. Francis: extracted out of the eleventh chapter of the tenth book, and here put in due place.  
COnsidering that we have discoursed of the canonisation of the glorious Father S. Francis, performed by Pope Gregory the ninth, it seemeth to the purpose to set down what also concerneth the said Pope, touching the familiarity and devotion which he ever carried towards this glorious S. and his Order, and the prophesy whereby S. Francis often revealed unto him that he should attain to the dignity of the Papacy. His holiness being yet Cardinal of Hostia, 
Pope Gregory the 9 being Cardinal would become a Frere Minor.  and Protector of this Order, had ever a particular devotion to his Religion; so that discoursing once together he said unto him; I beseech you Father for the love of JESUS CHRIST tell me freely your opinion: for I am determined to obey you in that you shall resolve me: which I promise you and call God to witness: to wit, whither I shall live in this dignity, or serve God in your Religion, leaving the world and vanities thereof, and be clothed in your habit. Which S. Francis hearing, and considering what a beneficial member he was unto the church, answered, that on the one side he might do the Church of God and 
S. Franc. foretold and prophesied to Pope Gregory the 9 that he should be Pope. This Pope sometimes clothed himself in habit of a Frere Minor & unknown did his devotion among them.  the world good service in this present estate, considering that he was a man of great experience, very prudent and judicious of Counsel, and on the other side being such and in such dignity in the Church, and thence entering into religion, should give a most worthy example, and by his preachings purc asing many souls to God should exceedingly benefit the world: therefore he could not herein resolve him without revelation from God; and so he left him extremely perplexed. But a little after knowing by divine revelation that he should be Pope; many occasions happening of writing unto him concerning his religion, he thus made the superscription of his letter: To the future Father of the world the Cardinal, and so it came to pass: for after the death of Pope Honorius, he was chosen in his place the same year that the S. died. It is said that of devotion unto tha● Order, he often went unknown in company of the Frere Minors wearing the habit, and particularly on good friday, when he went to visit the Churches, and in this sort did wash the feet of the poor with them. Wherefore he failed not with his utmost affection to favour the two Religions of S. Dominick and S. Francis, in such sort that he canonised this holy Father as we have said, the second year of his Papacy, and S. Antony of Padua, in the sixth, as in due place shallbe mentioned, he also canonised S. Dominick the eight year of his Papacy.    

How the body of the glorious Father saint Francis, was transported into his own church.  
THE LXXV. CHAPTER.  
THe year of grace 1230. the Frere Minors, being assembled at Assisium there to hold their General Chapter, when the translation of this holy body was to be made, from the church of S. George into the new church builded to that purpose, there repaired an infinite multitude of people from all parts of Italy, and many further remote to see this precious body. But brother Helias, who by the favour and assistance of the Pope and many secular gentlemen (though Brother john Parent were Minister General) caused the holy body without privity of the said General or other person to be secretly removed, permitting none saving only certain of his friends to know where it reposed; which he did for certain human considerations. And this exceedingly disquieted the said Religious, who came, rather to see the holy body, then to hold the Chapter. Brother Helias satisfied them with very few, yet witty words; so that this notwithstanding, the said translation was celebrated with a very sumptuous solemnity; the Pope having expressly sent thither his Apostalicall Noncioes as well to make his excuse of not coming in person, by reason of certain lawful impediments, as also to adorn that new church with a great cross of gold enriched with many precious stones, wherein was s●tt a little piece of the true cross, and also with many dressinges and vessels to trim and deck the high altar and many other rich ornaments; and withal a good almose to defray the said translation, and towards the finishing of the said building then half erected. His holiness by Apostolical authority exempted▪ the said church, as also his monastery from all the lands subject to the Roman Church, and would that it should be immediately subject to the holy Sea, himself having there laid the first stone. Now this holy treasure being translated and transported, thus sealed with the character of the omnipotent, it pleased his divine majesty by mean of his servant to worck many miracles: thereby to induce the faithful by fervent imitation to follow his steps: considering that during his life he had been so dear unto him, as that by contemplation he had transported him as Enoch into Paradise, and as Elias had been carried away on a fiery chariott, by reason of his fervent zeal of charity: he in like sort made him famous on earth after his death (as in the third book shall appear) curing the deaf, the blind, maimed and lepers, by his merits expelled devils from the bodies of the possessed, loosed imprisoned captives, delivered women in travail and childbed, helped all sorts of diseases, as also travaillers by sea, that were delivered safe and sound from the depth of the Ocean, in the time of horrible tempests, which disaster by their sins they had deserved; finally raising the dead, as in his life time he had reduced many to divine grace: In such sort that God made him to be always present with the virtue of heaven, unto such as with an ardent faith did invocate him, whom he freed of all their dangers, to the praise and glory of his divine Majesty, and of his glorious servant saint Francis.  
Here ensue many apparitions and miracles of the holy Father S. Francis wrought after his death, with a catalogue of his virtues, for which he merited such notable gifts of his divine Majesty. This was dispersed throughout, but the translator hath collected it & here placed it as in place proper & particular to S. Francis.  

And first of an admirable manner wherein S. Francis appeared to Brother Leo, taken out of the sixteenth chap. of the sixth book.  
SOme time after the death of the glorious Father S. Francis, Brother Leo, unable any longer to support the absence of his dearly beloved Father, began with the most affection he could to pray almighty God that he would vouchsafe to show him his dear master: and to obtain the same, he retired himself into a solitary place where he continually persisted, fasting, weeping, and afflicting himself. Upon this occasion, the holy Father who affected those that were his more internally being in heaven, than he had done on earth, appeared unto him exceeding joyful and resplendent, having a pair of wings as feathers of gold, the nails of his feet and hands were as those of an eagle, likewise of gold. Brother Leo was filled with joy and consolation, yet exceedingly amazed at the rariety of those feathers and nails: wherefore having done him reverence and kissed his feet and hands, he prayed him to let him understand what the feathers and nails might signify. The Saint answered: among many graces which God hath given me, this is one, that I assist my Religious and such as are affected unto mine Order: and that I may be instantly present at their affections, when they have recourse unto me, and also to assist the carriage of their souls to heaven, I have the use of these wings and nails not only to cause the devils to fly, but eu●n to wound them, and to chastise the Brethren that grow negligent and trouble mine Order, and such as persecute it, be they Religious or secular.   

Of an other vision that the said Brother Leo had, of the universal judgement, wherein S. Francis made intercession, taken out of the 17. chapter of the sixth book.  
BRother Leo upon an other time in vision saw preparation to the general and last judgement of God, in a great field where the Angels sounded their trumpets to assemble all the world, and there were instantly placed two ladders, that reached even from the earth to the throne where the son of God was to sit; the one was white, the other red: Our Lord incontinently appeared in vehement choler, upon the redladder, theatening as if he had been grievously offended. He seemed to see S. Francis come down on the said red ladder and call his Religious, whom he animated to present themselves courageously: at which voice many of his Religious began boldly to ascend the said ladder. But how it chanced he knew not, they all fell to the ground: wherefore S. Francis began to pray unto God for them, and God showing him his wounds renewed distilling out blood abondantlie, answered: Thy Religious have procured me all this. S. Francis yet desisted not to pray him again to show them mercy: and then called them again, saying: make an other attempt to ascend, and fear not, nor be you terrified that you have already fallen: but repose confidently in God, without despair, and ascend by the other white ladder; which doing, they found at the top thereof the glorious Virgin Mary, who joyfully received them, and procured them all, entrance into Paradise.   

How the glorious Father S. Francis appeared to john de Brenne, king of Jerusalem, and Emperor of Constantinople, whom he caused to take his habit, and to die therein. Taken out of the eleventh chapter of the tenth book.  
THe Count of Vienna, called john de Brenne, was a most vailliant knight, and worthy Catholic, he was of the race of Godfrey of Bullen, first king of Jerusalem, as himself was also crowned within tire; the year 1●10. he obtained many notable victories against the enemies of JESEUS CHRIST: as, against the Moors in Syria, and against the Sultan of AEgipt, from whom art length he took Damietta, which afterwards he lost again with all his army, through default of an Apostolical Legatt that was in his camp. Whereupon returning to require help of the Christian Princes of Europe, and passing Sicilia, he married one of his daughters to the Emperor Federick, the second, upon condition that he should assist him in the enterprise of the holy land, and for dowry gave him the title of king of Jerusalem, together with all the jurisdiction and authority he had there: thence is it that the kings of Sicilia have ever since challenged and enjoyed this title; but the Emperor did not only not assist him, but proved his adversary; so that being in misery he entered into the service of Pope Gregory the ninth, and then contracted amity with the holy Father S. Francis, where God assisting him, he continued not long but was called from Greece to be governor of Constantinople, where marrying an other of his daughters to their Emperor Baudovin, that was yet a child, he resigned his Empire unto him as a worthy protector and coadjutor, principally after the said marriage. He governed that country very prudently all the time of his life, which was about seven years, and then dying, as hereafter we shall relate, he again resigned the Empire very peaceable to his Son in law. This worthy captain of JESUS CHRIST, both corporal and spiritual, having always in memory the end of his life, did very instantly demand of God, that he would please to inspire him to end his days in this service and in such sort as should be most acceptable unto him, wherefore after many prayers, the holy Father S. Francis appeared one night unto him, having in his hand a very poor habit with the cord and sandales, and said: john, thou must die with this habit, wherewith being exceedingly amazed he awakened, yet discovered it not to any person. The two nights following, he had again the same vision, and the third, saving that the third time he added that he should not be terrified to consider or fear his fall again into misery: for, that was the habit of a Religious, and as soon as he awaked, calling for Brother Angelus his Confessor, disciple of the holy Father S. Francis and declaring unto him his vision, the Religious graciously eucouraged him to take the habit, wherein he made no difficulty, but showed himself most ready, especially being surprised with a tercian ague that suddenly assaulted him, whereof he died very piously with the utterance of these words: Almighty God, I now die contentedly and very willingly, in this poor habit of a beggar, as a punishment of so many vain superfluities, wherein, to the great prejudice of my soul, I have exceeded in the world: wherefore I humbly beseech thine infinite bounty to accept this my good will, in regard that thou knowest that if I should live longer, I would never forsake this abject and holy poverty. This great Prince did by example demonstrate to all men, that to reject the vanities and wealth of the world, is not so great a disgrace and shame as it is reputed.   

Of certain miracles wrought in Spain by the merits of the holy Father S. Francis. Taken out of the fourteenth chapter of the tenth book.  

S. Franc. cured a tame girl.  IN the city of Girone within the Country of Catalogne, the daughter of a poor woman, about ten or twelve years of age, was so lamed and benumbed in her feet and hands, that she was not only unable to undertake any exercise, but even could not feed herselfee which exceedingly perplexed and annoyed her mother, as well in regard of her poverty, as of the trouble she incurred thereby. And being one day otherwise employed, she forgot to give her daughter to eat, who at night complaining, her mother as disquieted answered her: Would to God daughter thou wert in heaven, sith I am so troubled to serve thee, & that thou canst do me no service again. The girl took these words so greivouslie, that she would eat nothing that evening, and remained all night much afflicted, till she heard it ring to matines at the Church of S. Francis: which made her remember the great miracles which then were wrought by the merits of S. Francis, and then said with herself: S. Francis, if that be true which is said of thee, I most humbly beseech thee vouchsafe to make farther proof on me of thy sanctity freeing my mother and me from such an insupportable torment and affliction. S. Francis and S. Antony incontinently appeared unto her, clothed in white, and girded with a cord, seeming as white as snow: S. Antony took her by the feet, and S. Francis by the hands, and lifted her out of the bed, and set her on the ground, so leaving her entirely cured. When the SS. were departed, the girl said to Saint Francis, Lord who art thou, that hast done so singular a favour to my mother and me? Saint Francis answered, that he was the same whom she had so devoutly invocated, and bid her to arise, because she was cured: which said, they both disappeared. The girl perceiving herself to be cured, full of joy and admiration at the miracle, with a loud voice called her mother, who was abroad with her neighbours, and they hearing a clear voice, came speedily to see what the matter was. But exceedingly amazed to see her cured, they asked her by what means she got the use of her members: she answered that recommending herself to Saint Francis, two Religious appeared unto her and cured her. The bruit of this miracle was incontinently divulged over all the town. The bishop understanding thereof, with a great multitude of people accompanied the said girl to the Church of the Freer Minors, to give thanks to God and S. Francis for this gracious benefit. The girl seeing the image of S. Francis in the Church, pointing theratt with her hand, she said a loud: behold him that hath delivered me from the peril of death and cured me. In the city of Cumbre, in the kingdom of Portugal, the niece of one that was devout unto S. Francis and his Order, was playing on the river side of Modego, and entering into the water, was carried away with the stream, even to the mids of the river: her uncle with other of her kindred seeking her, she was found upon a stone safe and secure in the mids of the water. Whence being fetched 
And saved a girl fro drowning.  with a boat, and asked all the matter, she answered that two Religious of S. Francis who her Father the night before had lodged in his house, had saved her from being drowned. Thus did the holy Father S. Francis requite this his affectionate friend for his devotion in entertaining his Religious into his house.   

This ensuying is taken out of the twelfth chap. of the tenth book.  
THere was a woman in Almania that by the merits of S. Francis obtained of God a male child: this boy playing in the street and his mother beholding him, as she sat at the door of her house, there came a possessed man that audaciously and impudently attempted publicly to force this woman, but she shifting in to her house violently shut the door against him. The possessed partly perceiving that the mother was escaped, took the child and with his divillesh force rend it in pieces and went his way. The poor mother in mean while 
S. Franc. by his merits reviveth a dismembered child.  went to the window to see if her son had no hurt; but perceiving him so dismembered, she filled the air with sighs; and coming speedily down, she assembled all the members of her child into her lap, and with a strong faith carried them to the Church of S. Francis, who a little before had obtained him for her, where having laid him on the altar; with great courage she uttered these words. Glorious Saint that hast obtained this child form of God, restore him me again at this present I beseech thee; for I believe and hope that his divine majesty will not deny thee such a favour. This strong faith was not frustrated of what it expected, for in an instant, the members of the child were miraculously reunited together, and the child restored to his life and beauty, to the exceeding admiration and increase of devotion in all persons. This miracle remained a long time pictured in the city of Bolonia.   

How S. Francis and S. Antony delivered a lady from despair. Taken out of the 12. chapter of the tenth book.  
IN the kingdom of Portugal, and city of Livarez, the lady of the place called Lopez, had for governess a devil, in disguise of a woman, by whose counsel she practised most horrible cruelties on her subjects, and most enormous sins in herself: but following the custom of most women, she was very devout unto the SS. & particularly to S. Francis and S. Antony of Padua. Now she falling grievously sick, and by reason of her enormous sins committed running into despair, she had no care of spiritual physicians, nor of other Sacraments; whereupon the SS. mentioned having pity on her, came to visit her, and having saluted her, began to comfort her, and to persuade her to be confessed; but they little availed, for she alleged that her sins were such & so heinous as could not be pardoned. And therefore the elder of the two SS. told her that if she would confess & have contrition of her sins, he would be contented to take her sins on himself, and to satisfy God for her, yea and would make her participant of all the good deeds he had done during his life, and finally would in the name and part of God promise her eternal life. These words put her in good hope, whereupon of a wolf she became a meek lamb, with exceeding contrition doing penance for all her sins; having made a general confession to one of the two: And having received the holy Sacraments by their Minister, she by their own hands was vested in the habit of the Frere Minors; which done, they disappeared; they who saw them, esteemed them by their comportment and gestures, to be S. Francis and S. Antony. A few days after their departure, this woman died very piously, and commanded her body to be buried in the Church of the friar Minors, some league distant from the said city of Livarez. That very night a foot man of hers returning from abroad, as the day began to break, there appeared a shadow before him, and he conjuring it in the name of the living God, it answered that he was the devil, that for fourteen years had served the lady Lopez in shape of a woman: and that by right he had gotten and pourchached her; but that at the end of her life, there presented themselves unto her two Religious wearing the Capuce whom she much affected, who so prevailed that they converted her to penance for her sins, and against all right, wrested her soul out of his power, and carried it with them unto glory: But that thou mayest know this to be true, (said the devil) when thou shalt come to Livarez, where she is dead, thou shalt find a rumour among the people, by reason of a locke-smith that had killed his wife, who being taken upon the fact shallbe hanged, and I that have been cause thereof, shall gain their souls, and carry them with me into hell. So that for one soul which I have lost, I shall gain two. The footman ending his journey, found what the devil had told him to be true, and therefore to all persons recounted this discourse.   

How the mentionned Saints hindered a woman from hanging herself. Taken out of the 23. chapter of the tenth book.  
AN other woman of Portugal named Sara, being very devout to the said Saints, was cruelly tormented by her husband; for besides his queans which he entertained in his house, the bread and wine which he gave her were injuries and bastonadoes. Now being hereupon one day run into extreme despair, she fastened a cord about the beam of her chamber, and having made a bow to put about her neck and to hang herself, she heard some rudely knock at the door and calling to have it hastily opened, wherefore hiding here cord, she found that they were two Religious, who prayed her to give them entertainment for that night in her house. She demanded who they were, and how they were called; they answered that they were two-frere Minors of a far country, the one called Francis, and the other Antony; she presently replied, that she would willingly entertain them for the devotion she had to S. Francis himself, and to S. Antony; and so having admitted them, she did accommodate them a chamber wherein to sleep, resolving for that night to defer to hang herself, for reverence unto those servants of God. But the SS. about midnight appeared to her husband, and said: God hath sent us in his behalf to advertise thee, that if thou do not convert thee from thy sins, shake off thy lewd retinue, and live in peace with thy wife, who is very devout unto us, thou shalt die within three days, and be buried in hell, sith thou art cause that this evening she would have hanged herself, if we had not come to prevent her: arise therefore instantly, and in token that this is true, go speedily to thy house, and ask thy wife for the cord wherewith she would strangle herself. This miserable husband, being by these words full of contrition, went to find his wife in his house, who at her rising missing the Religious, was in exceeding admiration, how they should go forth she keeping the key of the door which she opened to her husband, that then knocked, who humbly demanding the cord wherewith she would have hanged herself that night, she knew not what to answer: her husband recounted her all, how she had been presevered by S. Francis and S. Antony, thenceforward she lived with him in peace and piously, to the great contentment of the poor woman, who was very thankful to the Saints.   

How the glorious Father S. Francis held a chapter with his Religious in vision. Taken out of the 18. chapter of the tenth book.  
THere was a Frere Minor in Thoschane, for his own particular of very austere life, who being raised to government, perceiving many young gentlemen daily to enter into Religion, and many other other desirous to enter, if there were place commodious to entertain them, determined to erect a great and sumptuous Monastery: Which having done, he left the little house wherein he formerly resided. Now the glorious Father saint Francis appeared to him one night in vision, and said: Come with me: he answered: whither? and he replied: to our Monastery, going towards the first he answered that it was ruined. The S. then said, come only with me, I know well whither I am to go; and so following him, he came to a Chapter, where it seemed to him that the S. called all the Religious by one and one, and that according to their manner, they confessed their faults unto him, yea and that he heard some to accuse themselves of carnal sins, others of disobedience, others to have infringed their first vow of poverty; of whom the first and second it seemed that the S. with compassion pardoned, only admonishing them to be wary thenceforward not to fall into the like, but did cruelly chastise those that had transgressed the vow of poverty; which this Religious much admiring, most humbly prayed the S. to tell him the cause. The S. answered him, that the rule gave a sufficient punishment to the lascivious, and such as disobey their Superiors, who will enforce them to obedience, therefore it only needeth to admonish them in good sort. But said he, the precious stone of my holy poverty, is now of each one trodden under foot, as well the great as little, esteem it contemptible and misprise it, wherefore I must myself redress it: then addressing himself to this Religious, and thou, said he, that hast so rashly presumed to build asumptuous Monastery, and to destroy mine own so precious and poor, shalt not escape the wrath of God. But the Guardian in his own excuse alleged that he did it not of himself, and that by the grace of God he affected not those worldly honours, but had only consented thereto for the commodity of other Religious. Therefore, said he, dost thou merit a double punishment, considering that being austere in thine own behalf, and accommodating they self unto others; thou dost not care to damn thine own soul: which said he vanished. And what after became of the said Guardian is not known.   

How S. Francis appeared in vision, deciding who were his Religious, and who not, in the presence of our Lord jesus Christ, sitting as judge. Taken out of the seavententh chapter of the tenth book.  
IN the primitive time of the Order, there happened a very horrible accident on this subject in England; which was thus, there being a Religious of saint Francis very contemplative, who for the merits of his devotions was often rapt into ecstasy: his Guardian seeing him so to remain a whole day and weeping, said unto him, I command you brother, upon holy obedience to return to yourself from the ecstasy you are in. Having heard the word of obedience, he incontinently came to himself, and took refection according to his necessity: having resumed his spirittes, the Superior commanded him again upon obedience to tell him what he had seen that caused him so bitterly to weep, which seemed unto him merely extraordinary: for the property of mental ecstasy is to cause joy, and not sorrow and lamentation. The Religious thus constrained, began to recount unto him saying: O Father, I saw our Saviour JESUS CHRIST sitting on a very high throne with an incredible Majesty attended with all his celestial guard to execute his judgement. Then in an instant I saw to appear all degrees of men and women, and saw, which I would never have believed, many Religious, and many priests also condemned as worldlings among whom I saw a Religious of our Order that had a delicate and sensual habit, who being demanded of what Religion he was, he answered that he was a Religious of the Order of saint Francis. Wherefore the mighty judge turning to S. Francis asked him if it were true that this Religious were one of his. He answered that he was none of his Religious, because his wore no habittes so fine and sensual, but poor and patched, and so the wretch was suddenly thrown into hell: after him came an other, accompanied with many secular Gentlemen, the S. denied him also to be any of his, affirming that his Religious applied themselves to prayer and other spiritual excises, and not to vain secular conversations, and so he was condemned as the other, as also the third, because he came with a great quantity of curious books: after these there came one very expert in contriving lofty and sumptuous buildings, who was sent for an architect into hell. Finally there came one miserably clothed and ragged, who fell on his knees, affirming himself to be a wretched sinner unworthy of life: but demanded mercy of God. S. Francis, joyfully received him into his arms, and conducted him with him into Paradise, saying to our Lord, this is one of my Frere Minors; and then the vision disappeared: now this is the cause of mine extraordinary tears.   

Here ensueth an order of the nine principal virtues of this glorious S. whereby he merited to obtain such worthy graces of God: Taken out of the second chapter of the third book.  
AFter the miracles and apparitions which the holy Father S. Francis made to those that were devout unto him, it shall not be amiss to recount also the virtues whereby he merited to obtain of God such graces and so notable gifts, which also he daily obtaineth, according to what the blessed Brother juniperus his disciple writeth thereof. The first virtue than was his great contrition, confession, and satisfaction for his sins, and his care to avoid them afterward. The second, was the admirable affection he had towards his neighbour, and the compassion he had of him in effect and in word, and especially in his interior; in that he esteemed every one far above himself, taking for his ground this argument, that having offended the sovereign Creator, who so much loved us, as that for our love alone he would take on him human flesh, he therefore participated himself with every creature, and so did voluntarily obey all, not only his Superiors, equals and inferiors, but, as fair forth as was lawful and possible, all creatures. The third, was a separation of heart, from all terrestrial and transitory things; for he was united to JESUS CHRIST alone, who had created him, and whom alone he desired: Wherefore he in such sort exercised himself herein, that it was so easy for him to sequester himself from terrestrial things, and to have his spirit always addressed unto God, that it seemed his flesh had the same will with his spirit. The fourth, was the incredible patience wherewith he endured all his afflictions and all the injuries that were laid upon him, endeavouring to love them that iniuryed him, mortifying his proper senses, and receiving all as from the hand of God: for as he believed that all good proceeded from the divine liberality, so did he believe that the affliction which he endured was for his sins, and that God meant to chastise him in this life & not in the other. The fifth was his love unto the good and the great compassion he had of the wicked, reputing himself much less than they; for he would say, that the end was not yet seen when the good might become wicked & the wicked good. When he heard any one detracted, either he would excuse him, or would show that he disliked it, so that he would put the detractor to silence, or change the discourse. The sixth, was that he loved to be reprehended, for which he was very thankful; Nevertheless he was very unwilling to reprehend, though he were very zealous of the honour of God, of the good of his neighbour, and of the observance of the rule; yet to avoid obligation to reprehend, he renounced the office of General. The seventh, was that he served each one, with a pure will and very great affection; though he would never permit himself to be served, but in extreme necessity; reputing himself unworthy to be served: alleging that JESUS CHRIST said, that he came not to be served, but to serve, And if any one in any necessity served him, he would in his heart give thanks to God for giving will and power to that Religious to serve him. The eight was, that he endeavoured to conserve in his memory, the graces which he had received of his divine majesty, as also the universal benefits exhibited to all other creatures, for which he was always thankful for himself and all others. at the end of this thanksgiving, he ordinarily accused himself, descending to the knowledge of himself and ascending to that of God, reputing himself unworthy to give him thanks, as by these words he often signified: But who am I, that presume to gives thanks for others, I, I say, that am not able to thank him for the least grace he hath done me, and am also such an abominable sinner? The ninth and last virtue, was the guard of his tongue, which is the height of all good, as being the very gate of life and death, according as it is employed: without the guard whereof all good also is lost. In respect whereof he was always very careful that his words should savour of truth, humility, poverty chastity, goodness, benediction, praise of God and his neighbour: & so he merited to be in like sort blessed of God & men, world without end. Amen.   

How the glorious body of the Seraphical Father S. Francis, was buried in the city of Assisium. This is taken out of the first chapter of the tenth book, and here placed for conclusion of the second book.  
THere is no man but knoweth that the glorious body of the Seraphical Father S. Francis, is buried in his own monastery in the city of Assisium, but yet after an ordinary manner: for it is not otherwise known in what place it is in the said church: but that it is in a great chapel under the earth under the high altar, and that lamps are put in at a window to lighten that place where the sacred body reposeth, as is also reported of saint james of Galicia, that he is buried so far under ground, that none can come at him. We must believe that God hath so disposed, to the end such precious treasures by whose merits it pleaseth his divine majesty daily to work such and so great miracles might not be robbed or ruinated by any alteration or disastrous event of war or other evil accident. Now we desiring to content the readers, and not to omit any matter in this work that may be desired and is possible to be performed, we have so diligently searched and informed ourselves, that we have gotten knowledge that the true relation of what may be desired concerning this subject, fell into the hands of the great captain Gonzales, Heruandez de Cordova, in his conquest made of Calabria and the kingdom of Naples for his Catholic majesty, and therefore we have so much Laboured with importunities and industry, that at length we obtained the same, it being this that ensueth, read it with contentment.  
A true and faithful discourse whereby appeareth how the glorious Father S. Francis is buried. translanted out of the latin original, which fell into the hands of the great captain Gonzales Heruamdez de Cordove, in his conquest made of the kingdom of Naples.   

To the right reverenced Antony Bishop of Andria, Francis Bancie Duke of Audria, Health.  
THe charge which it hath pleaseth you to lay on me, to commit to writing the visitation which the sanctity of Pope Nicolas the first personally made of the glorious body of the Seraphical Father S. Francis, being on the one side overburdensome unto me in regard of the great feebleness of my spirit, hath nevertheless for other considerations been very easy and contentful, as well in that this labour is pious and devout, as because I am to present it unto you; to you I say, who were present when it was related unto us, so that you are able to correct it and supply that wherein mine endeavour may fail. So I beseech my sweet lord JESUS CHRIST, for whose praise and glory I have attempted to dictate this discourse, to afford me the grace worthily to discharged my duty herein: I beseech him I say, by the merits of this glorious S. of whose body I am to treat, considering that it is not convenient to burry in silence so great a miracle, wherein God doth manifest so great bounty and omnipotency. Your reverence and my Lord james Bishop of Laquidonia being with me the eighth day of march, as you conferred together walking and often resting yourselves, as the manner is in discoursing of some admirable accident; I came near you, and prayed you to make me participant of your discourse if I were worthy and my request lawful: the said Lord james then said unto me: My Lord Duke, if you knew whereof we did talk you would also admire and wonder. Then did I very instantly entreat him to tell me the occasion of such admiration. Whereto the said Lord answered that he would willingly do it: but that he rather desired to weep when such things are recounted and to hear them of an other, then to relate them himself. Nevertheless he neither could nor would omit to content me and leet me know that their admiration was not without subject: considering withal that it was a matter worthy to be known, but not of all persons, therefore making me partaker thereof, he thus began his discourse. My Lord Duke, you must understand that I was one of the servants of the deceased Eustergio of worthy and blessed memory, Cardinal of the title of S. Eusebius Archbishop of Beneventum: who approaching to the pangs and agony of death, yea arriving to that privation of natural heat and vigour, that we much feared he could not live a day: about midnight I heard him with a loud voice to cry: O S. Francis! then staying a while, with groans and sighs he redoubled, O Francis! O Francis: wherewith he much amazed us all: but none of us durst approach to ask him to demand the reason for fear to trouble him, but were attentive to see the success of this frequent invocation. ay, that exceedingly loved him, wept bitterly with him, and for him mentally invocated the Saint to whom I have ever had a particular devotion: but this had no other success saving that the next morning, when we supposed to prepare his obsequies, he began to amend: and the physicians likewise conceived better hope of him, he having always esteemed me for one of his most affectionate servants, having been then a very small time absent from the Court, to yield due residence to an Abbey which he had bestowed on me: knowing well that he had been with his Holiness to visit the body of the glorious S. Francis, and desiring to hear the discourse, as also knowing that at other times he had much desired that I should understand the same, but no occasion was ever presented to demand it of him: Now taking this occasion of his frequent invocation of the Saint, I began first readily to ask him the cause, then at length I freely discoursed, and humbly requested him briefly to relate unto me, how he had seen that glorious body in his Church. Whereupon he graciously answered me in these words: know Abbot, if thou wert not dear unto me as I hold thee to be. I would not impart it unto thee, much less to any man in the world: we that were there present having express commandment of his holiness to the contrary: and therefore by reason of that prohibition I will not tell thee the place where it is, but am well content to tell thee what I saw. Thou shalt then understand that 
Pope Nicolas the 5. went expressly to Assisium to see the body of S. Franc. the year. 1449.  in the year 1449. Pope Nicolas the fifth, who with an inestimable providence governed the holy Church, going for certain affairs of great importance to Asssisium, or according to the opinions of some merely and expressly to visit this glorious body, sent Sir Peter of Noceson his Secretary, to give the Guardian of the place understanding thereof, who assembling his Religious communicated unto him the intention of his holiness. Upon consultation whereof they were exceedingly busied, for fearing on the one side that his holiness would take and transport it to Rome: and on the other, not daring to contradict him, they knew not well how to resolve to answer his holiness: but that the said Secretary being very prudent and discreet, considering the anguish wherein the Religious were, made answer of himself, and returning to the Pope told him in their behalf, that none of his predecessors not the holy Apostolic Sea having attempted the same, they knew not well how to resolve, much fearing that he would deprive them of that precious treasure of their Father: which the Pope understanding, he returned his Secretary to secure them and put them out of that doubt. The Religious then accorded that he should freely come about midnight: but most humbly beseeching him to come attended only with two or three persons. A bishop of France that was then near his Sanctity hearing this, was much scandalised, saying that this was as it were to contradict and to limit the Apostolical authority: and that if his holiness did what those Religious required, it were to give ill example to the world, and advised him not to endure it. The Pope answered him, that having good intention, he would not have it esteemed evil without subject: and so much the rather because they had very great reason for it, being also requisite to go into holy places with great humility, whereby he hoped to obtain of this S. that, for which he expressly went at that time. And therefore he chose only the said Bishop, myself, and his said Secretary, and commanded the Guardian to take the like number of his Religious to be present with him at the said visitation. Now as we expected the hour, the Guardian preventing it came about three of the clock at night unto his holiness, and having kissed his feet conducted him by divers turnings to a gross wall but low, whither being come the three Religious which he had brought, began to break the wall, so that thy made a hole fit for us to pass commodiously through: we than began there to consider, that unto the place where the body of S. Francis was, there was a long rew of steps of marble, by which going we came co a tomb made in form of a vault under earth, where the Guardian kneeling down gave a burning torch into the hand of his holiness, that he might the more securely enter. at the higher part of the vault we found a door some what low, that was of brass very strong, having three gross bars of iron, with their locks that shut very curiously, and three great chains of iron that crossed the door: which being opened, there issued an odour so precious and rare, that none of us either felt or shall feel a sweeter on earth. The Guardian then with his knee on the ground said to his holiness, that he might enter at his pleasure, he entered alone (we remaining without where we discoursed of divers spiritual things) and falling incontinently to the ground before the feet of the S. he began to sigh, groan and weep so bitterly and so sorely, that so persisting a good space, we began to fear, that some accident had befallen him: We then determined to enter to withdraw him, but that having of himself changed his lamentation into joy, which was an evident sign that he had obtained of this glorious S. some grace of importance; he called us all in, desiring to see the said place and to confer with us thereof, and so entering we fell on our knees, and abbreviating our devotious to be less troublesome to his holiness, arising up, and lifting our eyes on high we remained all amazed. O how inscrutable, friend Abbott, (said the Cardinal) are the ways, of God and how distant and different are his judgements from all human prudence! who in his life hath ever seen or heard of a body so many years dead, to remain and stand upright on his feet without any rest or stay? It is no balm, nor any drith of natural coldness, but an only supernatural and evidently divine virtue, that thus supporteth this holy body as if it were living, in such sort as we have seen it. We may well acknowledge that the hand of God is no more abbridged in his behalf then if he were living, seeing that he is truly living, alive I say in God, alive in virtues, alive in miracles, and alive in image, gesture and and flesh: so that only breath, yea breath alone is wanting. But to tell your particularly and by order: Know Abbott, that this place is made 
The admirable standing of the body of S. Franc.  in form of a little chapel with three arched vaults, that in the midst seemed to be miraculously made, were it in respect of the walls or pavement, having in the midst a stone whereon the glorious body of the S. stood upright on his feet as I have said, with his face towards the west, & his eyes elevated towards heaven, which they very attentively beheld as he accustomed in his life. His hands were joined one in an other within the sleeves of his habit, after the manner of the Freer Minors, & rested on his breast. This body was in all parts as entire and exempt from corruption as the first day of his death. On the other side of this vault, stood an other body likewise upright, and clothed in the habit of S. Dominick, who seemed to pray with his hands joined on high, and his eyes fixed towards the feet of S. Francis, and they were so lively & clear, that to neither of both there wanted but speech. They yielded such and so gracious a savour that it could hardly be supported: for it was so admirably subtle and penetrant, that it ravished our spirittes into extaise. Now the Pope having well seen and duly considered all this, fell again on his knees before the said body of S. Francis, then very reverently lifted up one side of his habit, for the other side was fast under his foot which he would not pull up, because it could not conveniently be done without stirring the whole body: wherefore he contented himself to discover only the other foot, which was all bare without sandal. O happy were our eyes, that then deserved to behold 
The stigmates of S. Franc. appeared fresh on his body.  the sacred stigmates which God himself with his own hands imprinted in his dearly beloved! Happy doubtless are the understandings that can at their pleasure contemplate them: for the wound was as fresh on the midst of their foot, as if it had been made at that very hour, with the hard nail upon the bare flesh: and the blood appeared exceeding full of life. O happy were the souls that were held worthy to see in his servant, what they could not see in their Lord JESUS CHRIST! and more when afterwards they saw his sacred hands, which his Holiness discovered and saw pierced as the feet, and having also the like nails: we also kissed them laying our impure lips onthe sacred blood that was yet very fresh: which made us to poor out tears, that so abondantly fell from our eyes, as that they hindered our contentment; for we could not taste nor enjoy the same according to our wish: our eyes were so troubled that we often saw not that precious treasure. But who can ever explicate the motion of our understanding, the abstraction of our spirit, the melting of our senses, and the faintness of our corporal forces, procured by this precious sight? O thrice happy the mouths of us so grievous sinners, wherewith we were permitted to kiss that sacred wound of his foot, with such interior consolation as none could be more! But seven fold more happy the Pope who alone kissed the wound of his side, flowered as a fresh rose, & consequently his very mouth; whereupon he graciously uttered these words: O most worthy & excellent memorial of our redemption, wherewith the eternal God would that conformably to our Lord I. C. the glorious Father S. Fr. should be deputed alive & dead to represent to the world, even till the last day of judgement, the sign of his dolorous passion! O holy wounds first endured by the Son of God for the sins of men! and after for our benefit renewed in his holy servant Francis O most gracious God to whom hast thou ever shown such love but to this thy most faithful servant? Blessed saint, thou hast really carried the triumphant slander of the cross, together with the lively marckes of his passion. Finally thou alone hast been elected and found worthy to be pierced in true imitation of our Lord I. C. differing from him only in this, that he received his wounds of the wicked jews, and thou of our Redeemer I. C. O extreme benefit! O singular gift! O ineffable prerogative! Fr. who taught thee to serve God? in what new school was it performed? and by what marvelous doctrine? Of what master hast thou learned to mount to so high a degree of perfection, that never S. of either sex could equal thee in the gifts of God? The Pope uttered these and many other words, being ravished out of himself in the presence of this S. of God, himself together with us bathinge the pavement of that holy place with abundance of our tears. Now we so persisted in these sweet conceits, that when we least thought thereon, one advertised us that it was near day, and that it was necessary for us to depart, to shut up the hole of the sacred sepulchre dexteriously which touched our heart as a deadly wound, the space of six or seven hours that we were there, seeming to have flown and not passed away. Making therefore some little prayer more, and recommending ourselves to the S. the Pope first going out we all followed, but not till we had opened the two vaults in the two other arches, where we saw the two other glorious bodies of his disciples, entire also and very odoriferous, but much less than that of their master; having their habittes of sackcloth. at the entry we saw the body of the blessed Brother Giles, than 
Brother Giles also.  we came forth, and the Guardian shut the doors, praying his Holiness to keep the same in great secrecy: which he promised him, and commanded us also the same. This, my friend james, was the cause of my invocation that night, when I cried, O Francis! Francis! having yet hope, yea very confident, that he willbe protector of my soul before God at my departure. But it seemeth indeed very admirable that this glorious S. had not procured his recovery, but that he might have declared this his glory to many his devoted friends that much desired to understand it: for this discourse ended he began so to decay that he died the night following, leaving assured testimony of this truth, considering that it is not to be believed nor thought, nor is it probable, that aman especially such as this being in the conflicts of death, would for his pleasure and without occasion feign a false matter, the time so near when he should most strictly render an account unto God, who severely condemneth the culpable and ill-deseruers, as he crowneth the saints, his elected here on earth, but much more in heaven, there glorifying their bodies & their souls with his glorious vision eternally; whither I beseech him by his grace to conduct us, where he is three and one, and liveth and reigneth world without end. Amen.  
The end of the second book.     

THE THIRD BOOK OF THE CHRONICLES OF THE FRIAR MINORS.  
CONTAINING A TREATISE OF S. Bonaventure of certain miracles of the glorious Father S. Francis after his death.  
With a discourse of the Author, of the degrees whereby the S. attained to perfection. Translated by the parties afore mentioned.  

Of the miracle of the Stigmates.  
THE FIRST CHAPTER.  
TO the honour and glory of almighty God, and the blessed Father S. Francis. Being to write certain miracles of his, wrought after his glorification in heaven, we have determined to begin with that immensive privilege given him by our Lord JESUS CHRIST, honouring him with the sign of the cross and passion. This glorious Father S. Francis, was then eminent by a new miracle, when he appeared charactered and illustrated with so singular a privilege, never before granted to any creature, I mean the sacred wounds of our Lord, which made his mortal body like to that of JESUS CHRIST crucified, the sacred stigmates considered, whereof whatsoever any human tongue can express, is little or nothing in comparison of so sublime and worthy a mystery, wrought by his divine majesty in his faithful servant Francis; that this sign of the cross which he always carried imprinted in his heart, from the beginning of his conversion, might also exteriorly appear in his body entirely united in the said cross, and that as his soul was interiorly vested with JESUS CHRIST, the habit of a penitent which he took representing the image of the cross, the body also might in like sort be invested with the said sacred sign, and that with such colours and distinctions he might the more courageously serve his God, as his principal captain, in the spiritual war and army, wherein God had overcome the powers of spiritual enemies. Yea and divers mysteries of the cross, appeared in the S. from his first beginning in spiritual warfare, as in the discourse of his life plainly appeareth, by the divers apparitions of the cross which he had. And for farther assurance of the verity of so admirable a fact, God did not only give testimonies worthy of credit, that saw and with their own hands touched, those holy stigmates during his life: but did manifest them even by marvelous apparitions, and miracles wrought after the death of the glorious Father, as hereafter we shall orderly discourse, besides what hath been formerly said, upon the doubt of Pope Gregory the ninth, in the nine and fiftieth chapter of the second book.  
A Religious Freer Minor, and Preacher very famous in regard of the admiration of many virtues that excelled in him, believed at first the mystery of the sacred stigmates which the holy Father had: nevertheless being desirous to know by human reason the occasion of such a miracle, he began to doubt thereof; so that growing daily more scrupulous his doubt increased of so manifest a verity: Wherefore one night as he slept, S. Francis appeared unto him, having his feet covered with dirt, 
How the doubt of the sacred stigmates was cleared from a Frere Minor & preacher.  and a countenance humbly austere, and patiently angry who said, what combat do thy cogitations cause thee? what turpitude hath so absolutely possessed thee? behold my hands and feet. But the Religious, though he saw the wounds of his hands, with their nails, could not yet perceive those of his feet, because they were covered with dirt: wherefore the S. said unto him, put of the dirt from my feet, and behold the wounds of the nails: and so the Religious devoutly taking hold of his holy feet, seemed to make them clean, and with his hands to touch the said wounds; after which awaking, he found himself all bathed with tears, and being cleared of all his scrupulous cogitations, he publicly confessed his error, with a firm belief of such an assured verity, craving pardon thereof at the hands of God and his Saint.   

Of other miracles, of the stigmates of the holy Father S. Francis.  
THE II. CHAPTER.  

A Gentlewoman not believing a miracle of the stigmates which God had set on an image where there were none an other miracle putting them out made her to believe.  A Virtuous Gentlewoman of Rome, having chosen the holy Father S. Francis for her advocate, and having upon this occasion placed his image in her oratory, beholding it one time, and seeing that it had not the sacred stigmates, she began in admiration to complain, and not thinking it to be the fault of the painter that had neglected to make them, she for many days had purposes to search out the cause of this defect; but those admirable signs one day appeared in an instant in that image, as they are accustomed to be painted in all other. This Gentlewoman perceiving it, filled with fear and admiration, called her daughter who was very young and devout, and had dedicated herself unto God, and asked her if she remembered that she had formerly seen in that image those stigmates that then appeared. The daughter did swear that she had never seen them, and that they came there miraculously: But the soul of man often seeking occasion to fall, calling the verity in doubt, there entered an other scruple into the heart of this gentlewoman, contrary to the former; which was that the said stigmates had ever been in the said image, but that she had not well observed it. God intending not to have his first miracle misprised, added a second, permitting the said stigmates to vanish again and the image to remain as before, and so the first miracle was confirmed by the second.  
at the City of Lorio in Catalonia, there was a man named john, very devout unto the holy Father S. Francis, who passing one night through a street where certain lewd persons attended to murder their enemy that was to pass that way, who was a friend to the said john, and did resemble him; so supposing him to be their enemy in person, they assaulted him, and so wounded him, that they left him on the ground for dead, there remaining in him no hope of life; for the first blow cut as it were clean off one arm; besides a stab that had pierced him through, under the breast, so that the wind which issued thence blue out six burning candles joined together: whereupon the Physicians presently judged him for dead, and as such forsook him; his wounds daily putrefying, the loathsome matter that issued out of his body was so intolerable, that even his wife could no longer endure it: wherefore seeing that all human help was out of hope, he had recourse to his Patron, and to the blessed virgin, whom he had very confidently and courageously invocated at the instant of his wounding. Now this miserable afflicted thus lying in his bed, accompanied only with his misery, did in a manner continually weep and often calling on the holy Father S. Francis, there one day appeared unto him a man in habit of a Freer Minor, who as it seemed to him, entered at the window, and calling him said, know john that because thou hast had confidence in me, God will cure thy wounds. Which the afflicted 
One wounded to death cured by the sacred stigmates of S. Franc.  man hearing, he prayed him to let him know who he was that brought him such grateful news: he answered that he was Brother Francis; who coming near him unbound his wounds, and anointed them with a precious ointment: which doing the sick man felt such virtue to proceed out of his sacred hands, that he perceived himself manifestly to be healed, and so at an instant, from half dead, and already savouring, he was restored and cured; for his putrefaction was by the virtue of the signs of the passion of our Saviour, chanced into sweet savour, and the flesh of his wounds in such sort renewed that he was absolutely cured: which done the Saint disappeared, and the good man arose from his bed with great joy to praise God, and the blessed Saint: then called his wife with so strong a voice that she was utterly amazed, knowing that she had left him in his bed with so little courage that scarcely could he utter a word: but finding him out of his bed and cured, whom she thought to bury the next day, she was much more amazed, wherefore she so cried out in admiration of the miracle, that she was heard of all the neighbours. Those of his family at first supposing him to be frantic, prayed him to return to his bed, for they could not be persuaded that he was cured; but he having showed them his body sound, they were exceedingly abashed, being of opinion that he whom they saw was not john, but a fantastical spirit or vision, which conceit never ceased in them till he had recounted the whole progress of the miracle, which being divulged over the city, the people abondantly flocked to see this man and the notable miracle, wrought by the sacred stigmates of S. Francis, ad all replenished with joy and admiration, with one accord extolled the praises of the Standard bearer of JESUS CHRIST, who being dead of body, nevertheless lived in the other life, so that by the admirable demonstration of his presence, and the sweet touch of his hands, he raised, as may be said, one already dead by mean of his more than human marckes, with which our sovereign Redeemer raised the Christian people already dead eternally by sin.   

Of an other miracle of the stigmates of S. Francis.  
THE III. CHAPTER.  
IN the city of Potencia in Apulia, there was a Priest called Roger, a very venerable man, and Canon of the great church, who being by means of an infirmity, become very feeble, entered one day into a church to pray, wherein was painted the image of S. Francis, with the stigmates, which beholding he began to conceive a doubt in himself of the sublimity of the miracle, as of an inaccustomed thing and utterly impossible; his heart being thus wounded with incredulity, he felt at the very instant such a grievous piercing of his left hand, within his glove, that an arrow flieth not out of a bow with more force and violence: whereupon being exceedingly amazed with the wound together with the stroke, and yet more with the secret manner thereof, he pulled of his glove, to see with his eyes, the effect of that which he had heard and felt, and having never before had any wound in his hand, with admiration he beheld this new wound, whence began to proceed such an extreme pain as he thought thereof to die: it was marvelous to consider, for in the glove appeared no sign at all but only in the hand, that the wound made secretly in the hand might be correspondent to that which was secret in the heart. So for the space of two days making public relation of the occasion, and the secret of his incredulity, he confessed and with oath affirmed that he believed the sacred stigmates to be imprinted in S. Francis; he humbly recommended himself unto him, beseeching him, by the virtue of his sacred stigmates, and by the efficacy of his intercession to procure the cessation of his pain. at the end of two days his incredulity having been sufficiently punished, God by the merits of the S. gave him ease, for the grief entirely ceased, the heat of the hurt was qualified, and no sign of the wound remained; so that secret infirmity of the soul was cured by the manifest lance of the flesh: and by divine providence the body was cured together with the soul: the man remaining humble towards God, devout to his servant S. Francis, and affectionate to the Religious of his Order. This so solemn miracle, was assured by authentical letters from the Bishop of the said city, sealed with the ordinary seal, that thenceforward none might admit any doubt of the sacred wounds of the Son of God, divinely imprinted in his servant Francis, and that no man's eye should be evil to see that God is good, as if the liberality and gift of this grace, did not correspond unto the eternal bounty.   

Of the dead raised by the merits of S. Francis.  
THE IV. CHAPTER.  
IN the city of Mont-Maron near to Beneventum, there died a woman of singular devotion unto the glorious Father S. Francis, where the Clergy being assembled the same euenning to sing her vigiles, the woman arose before them all, & called one of the priests there present, saying unto him: Father I desire to be confessed of one sin: Know 
A woman devout unto S. Francis raised to confess a sin and then died again.  that after my death, I should have been condemned to the devil in an obscure & horrible prison, because I never confessed a sin which I now desire to confess: but the holy Father S. Fr. having prayed for me, because I have ever devoutly served him, it is permitted me to return to life, that being confessed of this sin, I may afterward obtain eternal life with him. And for assurance hereof as soon as I shallbe confessed, and have absolution, I shall go to the glory promised. So having with exceeding great contrition confessed her sin, and performed the penance enjoined by her Confessor all trembling, accommodating herself sweetly into her bed, she slept in our Lord.  
In the mountains of Apulia, in the town of Parmace, there was a married man, that had one only daughter, young, and exceedingly beloved of himself and her mother, who being seized with an inexpected and grievous sickness suddenly died, wheratt the Father and mother being out of hope ever to have other children, were so afflicted, that they were ready to die with her. Their kindred and friends being come to bury and bewail her; the mother was so sorrowful and oppressed with grief▪ that she consumed into tears, yea so gave way to sorrow, and so employed herself in this affliction, that she neither saw nor understood any thing that was done in her house; but as every one was thus disquieted, yea void of hope; the holy Father S. Francis with one Religious only appeared to the mother 
The only daughter of one devout unto S. Francis raised by his merits.  that was devout unto him, and in compassionate manner said: Woman cease to lament, for the light of thy candle, whom thou bewailest as dead, shall by mine intercession be incontinently revived. Which said he disappeared; and the woman presently related what had been said unto her by the S. unto those present, and would not permit the body of her dead daughter to be carried to burial: but coming near her, and invocating the name of S. Francis, she lifted her up alive and in health in the presence of her kindred and friends, who gave thanks to God and to his blessed servant.  
The Frere Minors of Nocere standing in need of a chariott demanded one of a man named Peter, who in steed of lending them his chariott 
A blasphemer of the name of S. Franc. lost his eldest son, but repenting the S. restored him.  and affording them the almose which they demanded for the honour of God, and S. Francis, he sotishly answered them, and with injurious words cursed the name of the S. but he soon repented his folly, in regard of what incontinently befell him, which wrought in him a great fear of the wrath of God: for he lost his eldest son: who being even then stricken with a disease suddenly died, wherefore in an extreme passion that assailed his heart, casting himself on th● ground and there wallowing, he invocated the S. with the same mouth that had so indiscreetly blasphemed him, and bitterly weeping said: Father I am he that have offended, I am he that have impiously spoken: thou dost justly chasticie me o S. of God restore the innocent child to him that repenteth his fault, and is ready to do penance. Punishment is due to him that hath lewdly blasphemed, wherefore I freely give myself to thee, I offer me to serve thee for ever, and to offer unto God sacrifice of praise to the honour & glory of thy holy name. It was admirable, that at these words his son arose one his feet, and procuring end to their lamentation that mourned for him, he confidently affirmed that when he died he saw the holy Father S. Francis, who had conducted his ●oule from the separation of the body, and by their prayers had restored it again.  
The son of a Notary at Rome, about the age of seven years, desiring according to the custom to go with his mother to mass, she unwilling to permit him, did shut him into the house. The child seeing he could not get out at the door, leapt out at the window, and fell dead against the ground. The mother that was not gone far, hearing the fall, returned again, and seeing the sorrowful spectacle of her dead son, crossing her arms, began to cry out and torment herself, thereby moving all her neighbours to compassion. Now among them that there assembled, there was a Freer Minor that was going to preach in a church near thereunto; but came first to see this accident, where he said to the Father of the dead child: do you not believe that S. Francis, by the great love which he carried to JESUS CHRIST crucified to give 
S. Franc. by his merits raised a child.  live to men, can raise thy son? The Father answered that he firmily beleeeved it, faithfully confessed it, and would for ever remain servant to the S. if by his mean he might merit to obtain that favour. The Religious then fell to his prayers, and exhorted all that were present to do the like, which done the child first began to speak, then opening his eyes, lifted up his hands, not without exceeding astonishment of all the assistants that attentively beheld him. Finally he arose one his feet, and incontinently went to embrace his mother sound and secure, without any sign of such a fall, which was performed by the virtue of the holy Father S. Francis.   

Of other dead, raised by the merits of the holy Father.  
THE V. CHAPTER.  
IN the city of Capua, divers children playing upon the water-crane, one of them by mischance fell into the river, which being very swift and violent, he sunk instantly to the bottom where he remained buried in the sand His companions not knowing how to help 
And an other drowned.  him began to cry: which the people hearing, they hastened thither from all paytes, many invocating the merits of S. Francis, in regard that the parents of the child were very devout unto him, that he would please to assist him. Their prayer being ended, one of them that could swim, invocating the name of S. Francis, so laboured in the river that he found the place where the child was, covered with sand whom with much sorrow and pain he drew out quite dead, to the exceeding grief of those present, who with loud voice cried out: S. Francis the true servant of God, restore this child alive unto his Father; yea certain jews being there arrived, induced by a natural commiseration, likewise prayed unto him: at these prayers, the child that had been dead and lay deformed on the ground, incontinently arose in health and joyful as he had come from play, and prayed those present to conduct him to the church of saint Francis, that he might give thanks unto him, acknowledging that by his merits he had been raised.  
In the city of Suesse, there fell down a house in the Piller-street under which was crushed a child that there was present; at the noise 
An other crushed under the ruins of an house.  of this fall all the neighbour's presently hastened, and suspected that which was true, they incontinently removed the stones, and wood, and found the child dead whom they carried to his mother, who seeing it was so overcome with grief, that she lost her speech. Returning to herself she begun with a sorrowful voice to lament, in these words: O S. Francis! O glorious S. restore me my child, I beseech thee, by the love wherewith thou hast served JESUS CHRIST. This woman did not pray alone, but together all that were present, affectionately imploring the S. to comfort this desolate mother, perceiving that this dead body had neither sense, nor voice, they took it & stretched it out to be shrouded, to bury it the day following. But the mother reposing great hope in God that by the meats of the S. her son should return to life, vowed to cover the Altar of S. Francis with a new ornament and a new altar cloth, & about midnight her child began to gape, and after his dead membres were warmed, in an instant he arose on his feet very sound and well, to the great amazement of all that were present, who praised and thanked God for the same.  
A child of Rogouse, called Gi●laudin, being in a fa●me at the time of the vintage, going under the wine press, with a vessel to put wine therein, there fell down gross stones and blocks of wood from upon the said press, that crushed his head. at the cry of the child, his father that was near by came running, but being unable to help his son that was covered with the gross stones and pieces of wood, he called the presse-labourers and prayed them to assist him: who having compassion of him, drew out the child already dead from under the burden. and delivered him to the extremely afflicted father, who humbly falling prostrate on the earth, prayed ou● lord, by the great merits of the holy Father Francis, whose feast was very near, to restore life to his child; and he made vows, especially with his son being raised, to visit the body of the S. God by the merits of his servant heard him, 
An other.  but after an admirable manner, for as soon as it pleased God to grant to this man the favour he required, at the very same instant the child that was all bruised, appeared perfectly well, and very merrily, reprehending those that wept, and assuring them that his life was restored him by the merits of S. Francis.  

And an other.  An other dead person was raised in Almaigne, whereof Pope Gregory the ninth, by his apostolical letters at the translation of S. Francis, certified all that were present, and at the general chapter of the Frere Minors, who upon this advertisement ended their chapter with great alacrity. The manner and circumstance of this miracle is not committed to writing, because it is not known, nevertheless it is believed that the testimony of so holy a Pope much exceedeth in authority, all the declarations that may be made thereof.   

Of such as were delivered from danger of death, by the servant of the omnipotent.  
THE VI CHAPTER.  
THere was a gentleman near unto Rome, named Rodulphus, whose wife was very devout, they willingly entertained the Frere Minors into their house, as well in form of hospitality (for they were very charitable) as for the love and reverence they carried to the glorious Father S. Francis. Now it once happened that two Frere Minors being lodged with them, whiles they were a sleep, a sentinel that kept watch by night on a very high tower, resting against a piece of wood that was not well fastened, the wood and the man fell both from the height of the said tower, upon the roof of the lodging, and thence to the ground, with such a noise that caused very many, yea 
A man fallen from the height of a tower, had no hurt, by the merits of S. Franc.  the master and mistress, with the said Frere Minors to hasten thither who found the man so fallen, in such a deep sleep, that he perceived, not himself to be fallen nor did awake, at the noise made by them that came to help him: so that he was pulled, and called, and at length so rudely shaken, that he awaked out of that profound sleep: complaining that he had been distourbed of the sweet repose wherein he was: affirming that he slept with extreme contentment in the arms of the glorious Father S. Francis. But when he was shown his fall, and had seen whence he came even to the ground, he was utterly amazed and beside himself, to consider what had happened unto him without any knowledge of his till the present. Wherefore be promised unto God before them all, in acknowledgement of so worthy a benefit, to do penance, for the favour afforded unto him by the merits of the glorious Father S. Francis.  
In the town of Pophy, in Campania, a Priest called Thomas, going to repair a mill appertaining to the church scituat on the border of 
An other fallen under a water mill.  the river, he fell by mischance under the wheel of the mill, which by violence of his motion carried him down, and held him in the current, with his face upward, without power to move or speak by reason that the water which drove the wheel fell on his face, so that he could not utter one word. Wherefore he called in his heart for help unto S. Francis, having no farther power, and having so remained a good space, his companions endeavouring to assist him, by force and industry they so prevailed that the wheel turned back, so that the Priest was by the current of the water incontinently carried into the depth of the channel: and whiles he was there, there appeared unto him a Frere Minor clothed in white and girded with a cord, who very dexterously took him by the arm, and drew him out of the channel, saying unto him: I am that Francis whom thou hast invocated. The priest therefore finding himself not only freed from danger, but perfectly well, considering the greatness of the miracle, and the great mercy of God in his behalf, by the merits of S. Francis, exceedingly amazed, and prostrating himself to the earth to kiss the feet of his benefactor, but not seeing him, he being already vanished, he asked his companions whither he was gone, and how he might find him: but they knowing no more than himself, began to conceive the miracle. Wherefore they all together fixing their eyes on the earth, did elevate their spirit to God, magnifying his immensive greatness, and the virtuous merits of the Saint.  
Certain young men going from the town Celan to gather grass in a field, where there was a well, which being overgrown with grass was not seen, and each of them endeavouring to cut his part, it chanced that one of them fell into the well, where the water was four paces deep. Falling he called for the help of S. Francis with a very strong faith and devotion, and so loud that all his companions 
An other fallen into a well.  heard him: and not seeing him, they came to the place where they hea●d the voice, and by the way which his hook had made thy found the well, where seeing him therein, they ran to their houses, lamenting and crying for help, where they so moved their town fellows, that they came to assist him, and one of them descending into the well, found him sitting on the water, without receiving any detriment, and drawing him out, he told them that falling, he had invocated the help of S. Francis, who in his very fall assisted him with his presence; for he very gently supported him with his sacred hand, never leaving him till they had drawn him out, than he exhorted them all together with him to give thanks to God, for that by the virtue of his faithful servant, he had delivered him from death, and so they returned to the town giving thanks to God and to S. Francis.  
When the Roman Court was resident at Assisium, the Cardinal of Hostia, (who was afterward Pope Alexander the fourth) ' preaching in the church of S. Francis, there fell a gross stone upon the head of a devout woman, wherewith she received such hurt that falling to the ground, 
A woman being wounded with a gross stone.  each one thought her to be dead, and for such covered her with her own coat not to trouble the sermon, with resolution to carry her out to perform her funerals. But this woman as she testified afterward, when she received the blow, with great faith called for the help of saint Francis; she was then before his altar, so the sermon being ended, she arose with the other women sound and perfectly well, without any sign of hurt: and which is admirable, 
A double admirable cure.  having formerly had a great pain in her head that had long troubled her, in favour of this last mortal blow, she never felt any pain after.  
near to the city of Cornette, where there is a monastery of Frere Minors, as they were melting a bell, many of the neighbour places repaired thither to see it: but there arose such a wind, that the whole world seemed ready to be dissolved, and taking the two doors it mounted them into the air, and cast them again on the ground with great impetuosity and violence, whereof one fell on a child called Bartholomew about eight years of age, which a woman, devout unto the Covent, had sent thither with an almose. Now they all esteemed him not only dead, but utterly dismembered under such a weight; nevertheless invocating the glorious Father saint Francis, they ran all to lift up the child from under the door; the Father of him being present, was so surprised with grief, that he was even senseless, yet he invocated the Saint to whom he offered his son if he recovered: the door at 
A child on whom had fallen the door of a church.  length being lifted up, the child arose on his legs sound and well as if he had awakened from a sleep, which procured a great joy to the people and particularly to his Father. Now according to his vow, the child being of competent age, which was about fourteen years, he made him a Frere Minor, where he died piously, having so lived a good Religious, of a notable spirit, worthy doctrine, and a famous Preacher.   

Certain other miracles like to these, of divers that were delivered from the danger of death.  
THE VII. CHAPTER.  
Certain men of Castel-Lantin, having cut out a very great stone, to place under the altar of a church of saint 
A man crushed with a verymassie stone by the merits of S. Frno hurt befell him thereby.  Francis, that was shortly after to be dedicated, albeit they were forty men to raise and accommodate the same on the waggon to carry it to the said Church, yet were they not of sufficiency to perform the same. Now some of them attempting to try their forces and to do more than they were able; the stone slipped out of their hold and fell upon one of them: which was a great terror and grief to the rest, as not knowing how to relieve their companion. Wherefore they went away all, to ten persons, as not able to endure that hideous spectacle: which ten inspired of God, having invocated saint Francis, praying him to have compassion of him that had so employed himself in his service, they attempted to turn the said stone, which they so easily handled that they perceived well they were assisted by the S. The stone being removed the man arose very sound, without any hurt, yea having one eye defective, he was entirely cured thereof, that it might publicly appear what power the holy Father S. Francis had with God, even in desperate matters.  
An other accident like unto this, happened at saint Severin in the Marquisat of Ancona, in this sort; A very great stone being brought from Constantinople, and by the help of divers men carried into the Church of the said S. in laying it down it so slipped that a man fell directly under it; but the stone at the very instant raised itself: S. Francis appeared to the miserable labourer, whom he caused sound & safe to arise, albeit he was esteemed utterly crushed in pieces.  

Nor an other.  A Burgess, of Gayette, called Bartholomew, earnestly employed in building the Church of S. Francis, there to be erected, a beam of timber being not well settled, fell upon his neck, so that he was esteemed a dead man: as well therefore, as he could, he required the B. Sacrament of a Religious there present, who supposing it impossible for him to live till the same might be procured; used unto him these words of S. Augustin: Crede & manducast●, believe and make account that thou hast eaten and received it; then he caused him to be carried to his house. The night following, S. Francis with eleven Religious appeared unto him, holding before him a little lamb, and drawing near the bed, he called him saying: Bartholomew, fear not: for the devil shall not be able to hinder thee from labouring in my service. Behold the lamb which thou didst require to be given thee, whom thou hast received by thy good and pious desire, and by virtue whereof thou shalt recover health of body and soul. Then having laid on him his sacred hand, and given him his holy benediction, he commanded him to go finish the work begun. He being utterly amazed arising in the morning entirely cured of so mortal a blow, returned with alacrity to his labour: which passed with incredible admiration to all those that had left him for dead, who awakened their souls, disposing them to love and devoutly to reverence the holy Father S. Francis.  
In the town of Ceperan, there was a man called Nicholas, who was so wounded by his enemies, that they left him for dead upon the pavement. 
Nor an other by death.  But whiles they struck him he always with a loud voice cried out: S. Francis help me: which cry was heard a far of by divers who from the place where they were, could not so readily relieve him, but came to see him when the fact was done, and carried him into his house, where he assured them, that albeit they saw him all bathed in his blood, notwithstanding he should not die of those wounds, whereof he neither felt any kind of pain, and that this proceeded of the help he had received of the holy Father S. Francis: and also that he had obtained of God, time for to do penance. The success confirmed the same: for being washed from his blood, he was withal cured of his wounds to the great astonishment of those that had seen and carried him into his house.  
In the town of S. Geminian, a gentleman's son had a flux of blood issuing out of his eyes and mouth, which had brought him to extremity that nothing was expected but his death, and had in deed divers effects or tokens of death, as feebleness of his spirit, loss of his 
A sick child abandoned of men was cured by the merits and intercessions of S. Franc.  hearing, his members also were so weakened that he seemed insensible, and at every moment was expected the yielding up of his spirit. Many therefore of his father's friends repairing as the manner is, to comfort him, they had no other discourse but of his burial. But the father that had a great faith and confidence in God, though as a man he was exceedingly afflicted, entertained in his conceit a pious cogitation, which he put in execution, for leaving all those that were come to comfort him, he retired himself alone into the Church of S. Francis that was near unto his house, where falling prostrate on the groond, he put his girldle about his neck, and prayed to S. Francis that he would please to be a meditatour for the health of his son, in such sort and with so great a faith, so profound a humility, and such dolorous plaints and tears, that he merited to be heard of JESUS CHRIST, then filled with hope, he returned to his house where he found his kindred and friends full of joy, for the health which his son had recovered, so that they and he together changed their tears into joy and their affliction into contentment. So by the intercession of the said S. the death of the son was turned into life. And afterward they altogether gave thanks to God, and his friends and kindred departed exceedingly comforted and edified by the virtue of the holy father S. Francis.  

And an other sick in like sort. Then an other. A Priest also that was poisoned.  Our Lord JESUS CHRIST wrought a like action, by the merits of this glorious S. in a town called Tamarit in Catalonia; where he restored health to a young gentlewoman; as also to an other of Ancona, who had a daughter ready to die, through the extremity of her disease, whose father invocating the S. obtained his daughter's health.  
A Priest named Mattheiw of a city called Ville-blanche, having drunk a deadly poison incontinently lost his speech, his tongue and body swelled in such sort that death only was expected. An other Priest being present at this pitiful spectacle, persuaded him to be incontinently confessed: the other fell on his knees, but could not utter so much as one word; wherefore making use of reason, he humbly recommended himself unto God in heart, beseeching him to vouchsafe by the merits of his servant Francis, to free him from such an odious death. At the very instant, which was admirable, he began with a loud voice to invocate the name of S. Francis, than he vomited the venom which he had received, yielding thanks to God and S. Francis.   

How S. Francis delivered many pilgrims from tempests and misfortunes of the sea.  
THE VIII. CHAPTER.  
Certain navigatours were on a time in this sort in peril of death: they being some five leagues distant from the harbour of Barut, the winds and tempests growing violent, fearing to be drowned they cast anchor, but their disaster by the impetuosity of the winds so increased, and the seas in such sort swelled that the cables breaking, the anchors did stick fast to the bottom, and the vessel floated here and there, without hope of safety, by reason of the incertainty of the course of the waters and the inequality of the tide, till it pleased God to calm the sea, when the mariners as half dead began to seek their anchors in the sea where they perceived the cables, there employing all the diligence and art they could devise. But their labour vainly spent, they invocated the assistance of divers saints. And being exceedingly wearied, one of them whose name was Perfectus, though of condition very lewd and imperfect, said in scoffing manner to his companions: You have implored the assistance of so many Saints, yet have they not heard you: let us a little invocate that new saint called Francis, and let us see if he will dive into the 
S. Franc. by his intercession made iron anchors to swim upon the sea.  sea to find our anchors, whereto all the rest accorded, not in derision as he moved it, but heartily and with great faith, reprehending Perfectus for his sottish speech and derision: and so praying and making vows, they instantly saw their anchors miraculously to swim upon the waters, as if the nature of iron had been changed into that of wood; so that by this mean they persisted devout and fully comforted.  
A poor pilgrim exceedingly wearied and afflicted, by means of a sharp fever that had a long time tormented him, came by ship from beyond the sea; he had enterprised this journey to see the body of the glorious Father Saint Francis, to whom he was exceedingly devoted: and not being entirely recovered of the ●aid sickness, he was one day extremely afflicted with thirst: but having no fresh water in the ship where he was, he began to call with a loud voice and with a strong faith for drink to be brought him, affirming that he well knew that Saint Francis had filled his barrel with pure water: and so in deed the barrel (which was known to be empty) was found full of sweet and clear water. The day following there a rose a very cruel tempest, which so raised the waves 
S. Frans. miraculously sent fresh water to one devoted unto him and in his favour ceased a violent tempest.  that they covered all the said ship, which was so beaten with the winds that the mariners expected the breaking of the masts & tackling, and consequently the immediate sinking and drowning of the vessel and themselves by the furious impetuosity of the surges. But when the said pilgrim, that ceased not to pray for them all, began to cry a fit: Brethren arise and come to entertain Saint Francis who cometh to assist us: behold him, he is come to save us. Then did they all kneel down, and with tears and sighs beseech him to vouchsafe to make intercession for their delivery. The sea immediately became calm, the winds and cruel tempest ceased, and they all gave thanks to the almighty, and rested obliged to the pilgrim, who at the instant was also cured of his feiver, and together they persevered devout to the holy Father S. Francis.  
Brother james of Ariete passing over a river in a boat with other of his Brethren, and coming to the shore attempting to land out of the boat as his componions had done, the boat was utterly overturned, so that both himself and the ferryman tumbled in the water, 
S. Franc. preserved a Fr. Minor from drowning yea from being wet, though he were in the bottom of a river.  the ferryman saved himself by his dexterity of swimming: but the Religious sunk to the bottom. The other Religious extremely afflicted at the mischance of their Brother, most instanlie prayed S. Francis that he would vouchsafe to assist his devout child, who on his own part in the best sort he could in the water employed the help of his holy Father: who failed not in so urgent a necessity to relieve this his beloved child: for he continually accompanied him in the depth of the water, till they ascended to the boat, where being taken by the hand he mounted, and went afterward to his Brethren, who were much amazed, not only to see him safe and secure, but more to see his garments so dry, notwithstanding the long time he had been in the bottom of the river, in so much that one drop of water could not be perceived upon him.  
An other Religious called Bonaventure travailling with two of his companions in a boat, which by the forcible current of the water being split on the one side, they by that means sunk to the bottom 
And also three Religious  of the river, but they from the lake of miseries invocating the depth of mercy, and in this imminent peril imploring the assistance of their holy Father S. Francis, the bark at length was raised without one drop of water, and being conducted by the power of God and the virtue of the glorious S. they all arrived safe and secure to the shore. 
And an other.   
A Religious of Ascoli being cast into a river, was delivered of the danger by the merits of the saint.  

And certain men and women. And also Mariners of Ancona  Certain men and women being in manifest peril of drowning in the river of Riete, they invocated the help of S. Francis, and were delivered from the dangerous shipwreck of their vessel.  
Certain Mariners of Ancona, being in a vehement storm without hope of saving themselves, and as it were assured of their death, they humbly invocated the assistance of S. Francis, yea with such faith, that there incontinently appeared a great light about their ship, whereby in an instant they found the sea very calm, as if the glorious S. by his admirable virtues, could at his pleasure command the seas and the winds. I should in deed esteem it a matter impossible to undertake in this behalf particularly to relate the admirable miracles which this holy Father hath caused to appear so potent by sea as by land, where he hath assisted & relieved an infinite number of miserable despairing persons. And in truth it is not to be admired, that now reigning in heaven he command the sea, considering that whiles he lived in the world, he was obeyed of every living creature, yea in admirable manner.   

How divers have been delivered out of prison by the merits and intercessions of the saint.  
THE IX. CHAPTER.  
A Grecian servant of a gentleman in the Roman confines was falsely accused of theft: whereupon his master caused him to be apprehended and cast into an obscure prison, with order to be bound and chained: but his mistress knowing it, was exceeding sorrowful, because she esteemed him sincere and faithful, therefore often prayed her husband not to condemn him of disloyaulty but to set him at liberty; but her prayers could take no hold in the obstinacy of her husband, and therefore she had recourse to the help of the glorious Father saint Francis, beseeching him to undertake the patronage of the 
S. Franc. delivereth a prisoner injustly imprisoned.  truth, to her prayers adding vows. This advocate of the afflicted went at the same time to visit the prisoner; and having broken the walls of the prison, and caused the manacles to fall from his hands, and the fetters from his feet, taking him by the hand led him out, saying: I am he to whom thy mistress hath so affectionately recommended thee. And albeit this poor prisoner was in extreme fear, and wandered much to find his way being much amazed and labouring to clear his passage, by the virtue yet of his deliver he found himself in the direct way, where he evidently knew the favour he had received, whereupon taking courage he went incontinently to his mistress, to whom he recounted the miracle, which increased her fervour and love towards our Lord JESUS CHRIST, and her devotion towards S. Francis.  

A gentleman misprising S. Franc. had trial of his power.  In the city of Massa, a poor man was to pay a quantity of silver to a knight; but he was so poor that his goods being insufficient to discharged the debt, he was at the suit of the knight imprisoned, the wretch therefore finding himself fast in prison, prayed the said knight to have compassion of him, and grant him some time for the love of S. Francis: but this proud and merciless man contemning the cries of this poor man, together with the love of S. Francis, as if the love of the saints were a frivolous matter and of small consequence, answered him arrogantly, that he would put him in such a place as neither S. Francis nor any other should deliver him, till he had discharged his debt: and so caused him to be shut up in an obscure prison, with fetters and manacles, thereby supposing, conformably to his perverse will and not unto reason, to torment him the more: but a little after that he had practised this impiety, the glorious saint Francis went to the prison, broke the doors, locks, and iron chains, manacles and fetters, and so freed the poor fellow, and sent him directly to his house having by this admirable miracle trodden under foot the pride of the world. The cruelty of this knight was thenceforward changed into great mildness.  
Albertus' of Aresso being also detained in prison, but injustly: because the debts pretended against him was not due, he recommended his innocency to the holy Father S. Francis, to whom as also to his Religious, he was exceedingly devoted, which he who had caused him to be imprisoned understanding, with a loud voice blasphemously answered: neither S. Francis, nor God himself shall deliver thee out of my hands till I be satisfied. On S. Francis eve, the prisoner having not yet eaten, 
And an other likewise.  because for reverence unto him he had given his meat to a poor creature, the said S. appeared unto him in the night, and as he entered into the prison all the doors did open, and at the same instant the fetters and manacles fell from the hands and feet of the prisoner, who went forth and with great astonishment hastened unto his house: from thenceforward with greater devotion he fasted the eve of the feast of his deliverer, and whereas he accustomed yearly to present a wax light unto his church, he thenceforward in memory of this benifitt augmented the quantity thereof.   

Of other miracles like unto the foresaid.  
THE X. CHAPTER.  
IN the time of Pope Gregory the ninth, there was a Citizen of Alisia called Peter, who being accused of heresy, was apprehended at Rome, and by order from the Pope committed to the custody 
S. Franc. freed a prisoner without seeking him at liberty.  of the Bishop of Tivoly, assuring him that if he permitted him to escape he should be deprived of his bishopric. He then having received charged of him, had him no sooner in protection, but he chained him with fetters and manacles: and cast him into a strong and strict prison, and gave him bread by weight, and water by measure. The miserable wretch therefore finding himself reduced to that rueful and pitiful estate, heartily recommended himself unto God and continually powered out tears; he implored the assistance of S. Francis, praying him to have compassion on him, call withal to memory that his feast approached: and because the light of faith had expelled all perversity and error of heresy, affectionately recommending himself to the faithful servant of JESUS CHRIST, he merited to be heard of his divine majesty. For in the very night of the holy Intercessors feast, about the beak of day, the merciful Father descended in to the prison and called him by his name, willing him incontinently to arise. He not having heard the doors of the prison to open, nor any other noise, and hearing himself called, full of trembling demanded who called him. Having understood that it was S. Francis, and perceiving his manacles and fetters to be fallen of from his hands and feet: and seeing the doors of themselves to open, he was stricken into such an amazement, that albeit he found his person freely at liberty and had commodity to go forth, yet had he not power to stir from his place. Being in this perplexity, he called out, and the keepers came running, who seeing the man thus unchained, knowing well in what manner he was fettered; perceiving also the doors of themselves to be opened, that were so surely fastened, and the locks with other iron implements lying on the ground, they advertised the bishop thereof, who going incontinently to the prison, and hanuing seen and considered all circumstances, knew manifestly that it was a work of God. Whereat falling on hIs knees he adored God, and causing the chains, manacles and other irons, as locks, bars and nails that were miraculously loosed, to be gathered together, he sent all to the Pope and Cardinals, to whom he related the miraculous history not without admiration to his Holiness, who was willing to give absolute freedom to this wretch, for his Intercessotrs sake.  
A gentleman called Guidolot, of S. Giminian, was falsely accused to have poisoned a knight, and to have resolved also to poison his son withal his family, in which respect he was by the governor of the 
S. Franc. was protector of the innocency of a gentleman devout unto him.  place committed prisoner to a very strong tour, where his hands and feet were loaden with irons, but knowing his own innocency he put his hope in God, recommended his cause to the holy Father S. Francis, and invocated him to be his Advocate and Protector. But the governor considering the enormity of the fact whereof he was accused, devised by what tortures he could to wrest out the truth of this accusation & by what torment to put him to death when he should have acknowledged the crime: and having determined to begin the next morning by torture to examine him: the gentleman the same night was visited by Saint Francis, who was environed with a resplendent light which still continued till the break of day, and this divine light being gone, the prisoner was exceeding joyful, with hope shortly to be delivered without any detriment. Now soon after the Sergeants came to conduct him to the place of examination, where without other proceeding he was fastened to the torturing cord, then being lifted up very high, the judge examined him upon the crime: but having confessed nothing, the judge appointed a great weight of iron to be fastened unto him, wherewith he was often times hoissed aloft, and violently let down again, to make him confess. But he as innocent and interiorly comforted by the divine majesty, in favour of his innocency, appeared before the face of the judge full of joy, as one that felt not any pain by the torments. The judge perceiving that he contemned his tortures, became furious and commanded a great fire to be kindled under him, that by the extremity of the hot fire, he might be constrained to confess the fact, which proved vain, for neither the fire, nor smoke, did in any sort offend him. The judge therefore, for his last cruelty caused a vessel full of boiling oil to be cast in his face, which by the virtue and meritof his Advocate to whom he had recommended his cause, procured him no more offence than had done the former extremities. at length the judge and executioners, wearied with tormenting this gentleman, he was by sentence declared innocent and freed, and remitted to his former freedom and liberty,   

Of the certain women, that being with child and in danger of death; at their delivery were relieved by the saint.  
THE XI. CHAPTER.  
A Great Countess ot Slavonia, who was no less famous for her virtue and worthiness, then noble in blood and descent, was exceeding devout unto S. Francis, and very charitable, unto his Religious. She being in travail of child, was so tormented with throws, that the birth of the child was attended to be her death; all human help was despaired of, without destroying the fruit. Now amidst the anguishes, she called to mind the great virtues and merits of S. Francis and of his eminency, therefore having at other times been piously affected unto him, she with a very strong confidence, had recourse 
A lady very happily delivered in a dangerous travail of child.  unto him, as to the assured refuge of the desolate, saying: O glorious S. all my afflicted members, beseech thy pity to assist them, and I promise thee by heart, that which I cannot express by words. Behold an admirable accident! she had no soever uttered these words, but her pangs did cease as did the term of her travail, for she brought into the world a fair and healthful boy, neither did she fail of her vow; for she caused to be builded a fair and large church, in honour of her deliverer, which being finished, she gave it to his Religious, spending the rest of her days exemplarly, more affected then ever to the glorious father saint Francis, her Advocate and Protector.  
About the plains of Rome, a woman called Beatrix, whose time of greatness being complete, and having already four whole days carried her fruit dead in her womb, oppressed with most violent torments, she expected only death, the creature which she carried lifeless in her, reducing her to this extremity: the Physicians failed not to administer unto her all convenient remedies that they could devise; but all human help was vain, so that the malediction which 
A woman was delivered of a dead child by touching a girdle of S. Fr.  God gave to Eve in the earthly Paradise, might be said to be in a supreme manner fallen upon her, considering that her very womb wherein she had already buried her son, was the beginning of her sepulture. Now for her last relief, she sent to the Church of saint Francis to demand some relic, where finding no other thing then a piece of the cord wherewith he was girded, two Religious of his Order brought it unto her and laid it reverently upon her. It admirably succeeded, that as soon as this doleful woman had touched the piece of cord, she was delivered of her dead child, which doubtlessly had caused her death, so that her anguishes did cease, and she remained sound and delivered from the imminent peril of death.   

Of other like miracles, in assisting little children.  
THE XII. CHAPTER.  
ALl the children that a gentlewoman of Carnio called julian, brought into the world, did die before she could have comfort of them, which caused her an extreme affliction, incessantly 
A woman that could not bring up her children, did nourish one by the intercession of S. Fr. that proved very virtuous.  complaining of her disaster that till than she had brought forth her children only to be buried; now it chanced that being four months gone with child, reflecting more, by reason of her disgraces past, upon the death, than the birth of the child conceived in her womb, she prayed saint Francis for the conservation of the life of that which was not yet borne. Upon a night therefore, there appeared unto her in vision a woman having in her arms a right beautiful child, which she offered her, but she refused it, as fearing it would incontinently perish in her hands. Notwithstanding the said woman encouraged her saying: receive it confidently, for it is sent thee by the glorious Father saint Francis, the true comforter of the afflicted, and be assured it shall not die as the rest have done, but shall live, and thou shalt find great contentment in his virtuous disposition. Awaking, she remembered this celestial vision, which thenceforward procured her exceeding joy to the time of her delivery, which was of a strong and complete son; who as he came into the world by the intercession of S. Francis so did also the virtues and merits of the S. increase in him, that being great he induced his parents to live spiritualy: he faithfully served JESUS 
And an other also. A woman that could have no sons had by the merits of S. Franc. two at a birth.  CHRIST, and honoured his glorious SS. with great zeal, and particularly the holy Father S. Francis.  
The like miracle was wrought in the city of Tivoly. A woman having divers daughters, much desired to have a son; to which effect she often offered her prayers with a strong faith unto saint Francis that he would be her Intercessor, who at length conceiving and the time of delivery attended, her favour was doubled, for at one birth she brought into the world two sons, whereof being overjoyed, she yielded infinite thanks to God the Creator and to his devout servant S. Francis.  
near the city of Viterbo, a woman being near her delivery, was subject to soundings, such as she was often supposed to be dead being withal oppressed with such pangs and throws as women in that case do ordinarily endure; her nature and strength already failing her, and as it were desperate of all human help, she devoutly invocated saint Francis, and with such faith recommended herself to his merits, that she was miraculously freed of those torments, and was delivered of a fair and well proportioned child: But whereas shortly after, she seemed to have forgotten this great benefit received, not yielding due honour unto the saint, because one the day of his feast, in steed of honouring and sanctifying it, she employed herself in certain base and unseemly exercises, God permitted, for this ingratitude, her right arm instantly 
Punishment of a woman ingrateful to S. Francis.  to wither: the just divine wrath rested not there, but she attempting to lift up her crippled arm with the other, that also withered withal. This woman thus miserably afflicted, became repentant and acknowledged her crime committed, and with such a faith promised almighty God to amend herself, that by her true contrition and penitence, she merited to have the use of her arms thus lost, by almighty God, restored unto her, through the merits of saint Francis; wherein appeareth how God punisheth ingratitude, and admitteth into favour the truly penitent.  

A woman was assisted by S. Francis and delivered of a most dangerous child birth.  An other woman of the country of Arrezzo in Tuscan, having for seven days together endured intolerable anguishes of childbirth, being become even all black and deformed in her countenance, by means of the extremity of her grief her cure being desperate, she, more by heart then voice, vowed herself to saint Francis, and with such a firm confidence implored his aid, that falling into a slumber, she saw in vision her Intercessor, who sweetly saluted her, demanding of her if she knew him: and she answered, she did: Then he bid her say the Salue Regina, affirming that before she had ended the same, she should be securely delivered. This woman upon this discourse awaking, with great hope began the Salve; and having said, Illos tuos m●sericordes oc●los ad not convert, she was instantly delivered of a son, for which she gave thanks to the Queen of heaven, the mother of mercies, who, by the merits of saint Francis had vouchsafed to have compassion of this miserable woman, and to comfort her.   

Of the blind that by the virtue of this S. received sight.  
THE XVII. CHAPTER.  
THere was a Religious in the Covent of the Freer Minroes at Naples, called Robert, that for divers years had been blind, yea there were fleshy lumps grown with in his eyes that hindered the motion and use of the eyelids; divers Religious being from several parts of the world assembled unto this Covent, the holy Father S. Francis vouchsafed in their presence to cure him that was blind, thereby to encourage the said Religious that were to attempt a long journey; so that the said Religious supposing one night to die, and having had the recommendation of his soul, the holy Father saint Antony of Padua, Brother Augustin, and Brother james of Assisium, and taking 
S. Franc. cured a Religious of a mortal infirmity of his eyes.  a knife, he cut of all the superfluous flesh that was on his eyes: in such sort that in one instant he both restored his clear sight; and delivered him from present death: and then said unto him: Robert this favour which I have done thee, is a pledge and testimony unto all the Religious that are to depart hence to travel into divers country's, that I willbe continually in their presence, and will direct their steps, that they may fulfil their obediences with a greater consolation, joyful heart, and as enamoured of our Lord JESUS CHRIST.  
near unto Thebes in the Roman country, a blind woman, having fasted with bread and water on the vigil of saint Francis, the 
A blind woman received sight on the feast of S. Fr.  morning of the feast, her husband very timely conducted her to the Covent of the Frere Minors, there to hear Mass, and at the elevation of the Blessed Sacrament her eyes were opened, and she manifestly saw and adored it with the greatest devotion she could with a loud voice crying out: I yield thee infinite thanks my lord, and to thee o glorious saint Francis, who have permitted me to see the most sacred body of my Redeemer JESUS CHRIST. Which the people there assembled, seeing and hearing, they all praised and thanked God for the same. The mass being ended, the people, in regard of this miracle, could not be satisfied with beholding this woman; for they all knew she had been blind. Returning to her house she gave infinite thanks to God, and to S. Francis, spending the rest of her time very religiously.  
In the plains of Rome, there was in the city of Posta a child of fourteen years old, so afflicted in one of his eyes, that it slipped out of the place, and for eight days together he was constrained to hold in his hand the apple that hung by the sinews of the same eye, which being as withered hung out the length of a finger: The Physicians were ignorant what to do, for to cut it off, was very dangerous, and therefore they held it as a desperate cure: but the Father who fainted with grief, having turned his heart towards God and the glorious Father S. Francis, with a right confident faith required his help, wherein he was not deceived, but graciously heard: for without other mean the eye of the child returned into his first estate, and of dried and withered as it was, became fair and clearer than before, enoying a pure sight, to the exceeding joy, edification and consolation, of all those that understood thereof.   

Of other blind, restored to sight by the virtue and merits of the S.  
THE XIV. CHAPTER.  

And an other.  IN the plains of Rome, in a town called Magno, upon the eve of S. Francis, a piece of timber falling from on high, stroke a Priest on the nape of the neck: the violence of which blow stroke the right eye out of his head, and by the force thereof he also fell unto the ground. But imploring the aid of S. Francis by these words: Holy Father help me, that I may be able to go to thy feast, as I have promised thy Religious, he incontinently arose sound, and cured, his eye being returned into his proper place, with as great contentment to those present, as they had conceived horror at the accident. Therefore the more reverently to show themselves thankful unto God, they went in company into his church, to celebrate his feast with this priest, who made publicly relation of the great compassion and virtue of this S. which in himself he had experienced.  

Then an other.  A man of Mount-Gargan, labouring in a vineyard, thinking to cut a branch of a tree, cut one of his eyes in two pieces, one of which falling out of his place, hung down to the depth of his jaws: wherefore despayiring of all human help, he had instantly recourse unto S. Francis, vowing to fast the eve of his feast, if he assisted him in this extremity, which he uttered so heartily and with so strong a faith, that his prayers ended, the two pieces of his eye rejoined again, and his 
S. Franc. gave sight to one borne blind.  sight was as perfect as before, for which he gave thanks with great devotion.  
A gentleman's son that was borne blind, by the intercession of the glorious Father S. Francis received his sight: for which great miracle, he attaining to convenient age was called Illuminatus, who to show himself grateful as was requisite, and to attain greater perfection, became a Frere Minor, where he so profited in the light of the grace of God, that he seemed to be the son of the true light, that illuminateth every man of this world, and conformably to his life also died very piously.  
A gentleman c●lled Girard of Zacanto, near unto Anania, albeit he were sinful, yet did he not omit charitably to entertain the Frere Minors: This man on a time lodged two that were of a Covent near unto him, who being to return to S. Francis appeared to one of them, & said: Go to that gentleman who, in you receiveth God & me, and tell him from me, that he is become blind, by reason of the sins which he knoweth himself to be guilty of, and whereof he would never be confessed: which said he vanished The Religious went to him, & made full 
And an other for his spiritual prositt.  relation thereof unto him, who reflecting on himself, acknowledged that what the S. had revealed of him was very true, whereupon being moved unto perfect contrition, he made a general confession, with abondant effusion of tears: and as soon as he had confessed all his sins, he recovered his sight. The bruit of this great miracle was generally spread, which stirred up many, not only to devotion towards this holy Father, but even to an entire confession of their sins, and to an entertainment of the poor of JESUS CHRIST.   

Of many diseased that were cured by the merits of the glorious Father Saint Francis.  
THE XV. CHAPTER.  
THere was in the village of Preve a poor boy both deaf and dumb, from his birth, whose tongue was so short & little that it seemed to such as sought it, to be cut of. A gentleman called 
God restored speech & hearing to one by the intercession of S. Fr.  Marck, for the love of God entertained this poor boy, of whom he conceived a great compassion in regard that he found him to be of a good disposition. He often said unto his wife, that if the holy Father S. Francis would vouchsafe by his intercession to cure him, he would promise for the love of God to entertain him all the time of his life. The glorious S. lente not a dease ear to this pious intention, for the oblation being made, the boy began suddenly to have his tongue at liberty and to speak, saying glory be unto God, and to the glorious Father S. Francis, who hath now given me my speech and hearing: for which the gentleman and his wife no less amazed then joyful, gave infinite thanks to God, performed the said promise, and lived very spiritually; being always mindful of this miracle, and had a special care of the said child, for the love of God, and of his faithful servant S. Francis.  
Brother james of Iseo in his infancy, and whiles he was under his 
And cured mortal wounds.  father's protection, had a cruel wound in his stomach, but being inspired of God, with a very fervent devotion he entered into the Order of this Saint, notwithstanding his tender years, and the said infirmity which he never discovered, till being present art the translation of the glorious Saint and approaching near the sepulchre wherein his holy relics were to be placed, he with a fervent devotion embraced the sepulchre whence that precious treasure was taken, and was instantly cured of his wound, which otherwise was incurable, every thing disposing itself conveniently, the very band falling of wherewith it was bound; and in that ●ort were many persons cured of the like infirmities by the merits of this glorious Saint, as Brother Bartholomew of Agubio, Brother Angelus of Todi, Sir Nicolas of Stichiam, john de la Foye, a Pisan gentleman, one of the city of Ciperne, Peter Sicilian, a man of Spelle, near unto Assisium, and many others cured of like diseases, as also especially Brother Angelus of Tudette, and a Priest of Sucane called Sir Nicolas, and an other also called john de Fore, and a man of the city of Pisa, an other of the city of Cistern, and one of Fspelle, one called Peter of Sicily, and infinite others, that were, by the mercy of God, and the merits of blessed S. Francis, miraculously delivered.  

He restored sight and hearing, and cured a woman extremely tormented and afflicted.  A woman of Maremme had been about five years troubled in her spirit, deprived of her sight and hearing: yea was come to that point, that she rend her garments with her teeth, and as enraged, feared neither fire, nor water, nor other danger, and as beside fallen into that horrible disease of the falling sickness. This miserable wretch it pleased the divine Majesty to favour, and first to illuminate her interiorly, for Saint Francis one night appeared unto her, sitting very eminently elevated in a Royal seat, before whom falling one her knees, she humbly prayed him to cure her. But the Saint deferring to grant her request, she redoubled her petition, thereunto adding a vow, and promised him that in the honour of God and him, she would never while she lived, deny an almose to any poor person, that should demand it of her, sofar forth as her ability would stretch, which Saint Francis accepting, he made on her the sign of the cross, and she was cured both of body and soul. Many others oppressed with like infirmities, have been cured by this compassionate Saint and particularly a young maiden of Norcia, and the son of a gentleman of the said city, who were delivered by almighty God, through the merits and intercession of this his humble servant.   

Of other like miracles.  
THE XVI. CHAPTER.  
PEter of Fullignium, going as a Pilgrim, but with little devotion to visit the church of S. Michael the Archangel, and drinking water at a fountain, the devil entered into his body, and so tormented him that he was as it were utterly grinded, broken, 
One possessed was delivered by the merits of S. Francis.  crushed, and all black; he always uttered abominable matters, and used certain gestures that were dreadful and fearful to all the beholdeiss. And being on day less tormented then of ordinary, he remembered to have heard the marvelous works of saint Francis to be exceedingly recommended, and particularly that he delivered such as were possessed: He went unto his Church, where with a profound humility and devotion, he approached unto his holy sepulchre, which having touched, he was miraculously delivered of this oppression, for which he showed himself thankful unto God and S. Francis.  

And also an other.  A gentlewoman of the city of Narnie, afflicted by the devil, was by the compassion of the saint delivered, together with divers others that were tormented by the devil, which would be to long to commit to history.  

And an other.  A gentleman of Fano called Bon, being afflicted with the palsy and leprosy, caused himself to be conducted to the Church of Saint Francis where he prayed him for his health, with such instancy and faith that by the merits of the saint he was heard of almighty God.  

And a woman of a mortal bloody flux.  A young man called Accio of Saint Severin being a leper, made a vow to the S. caused himself to be carried unto his shrine, and was incontinently by his merits delivered. This glorious saint had many excellent virtues touching the dressing and curing of this disease: for he had deputed himself unto their service, for the love he had to piety and Christian humility.  
A gentlewoman of the city of Sora, called Rogata, for four and twenty years, endured, with extreme affliction the bloody flux, and this infirmity was occasion of other diseases beside: she having been long time tormented by the Physicians, and finding no ease, but a continuation of her grief, and diversity of cruel diseases, it reduced her even to death: for when her flux was stayed, her her legs, and all her body did sweell, and whiles her flux continued, it did so afflict her that she could not stand on her feet, so that this poor woman knew not what to do other then to expect in short time the end of her life; being in this perplexity, she one day heard a young man recount the merueilles so admirable which God had wrought, and did work by the merits of the glorious Either saint Francis, which so moved her, that with abondant effusion of tears, replenished with faith and hope, she began to say to herself: O glorious Saint that art famous by so many miracles, if it would please thee to have compassion of me, and to free me of mine insupportable miseries, thou knowest how much the great glory of thy clemency would thereby be augmented; for it seemeth thou never didst worck 
One also ●a●nned of one arm.  so great a miracle: which having uttered, she had an instant feeling of the divine operation in her; for by the merits of the Saint she was cured. And together with her, a child of hers called Marck, maimed in one arm, who having vowed to the Saint, was presently cured.  

And an other of the flux.  A Sicilian woman, having been afflicted with the bloody flux, was by the merits of this stander-bearer of JESUS, cured thereof. praxedes a Roman gentlewoman, famous for her sanctity, in regard that she had lived exemplary from her tender age, at which time for the love 
He cured S. Praxede of a dangerous fall.  of her Spouse JESUS CHRIST she shut herself for 40. years into a little chamber: she I say, was favoured of saint Francis; for going one day upon occasion to the top of her house, being surprised with an amazement of her head, she fell down and broke her foot and leg, and disjointed her shoulder: but the holy Father saint Francis incontinently appeared unto her, environed with splendour and glory, and said: Arise my daughter and fear not: then taking her by the hand, he lifted her upright on her feet, and presently the vision disappeared. This gentlewoman thus amazed, went about the house, considering with herself whither she were cured, or that she dreamt; and the greatness of this miracle was such, that albeit she felt the truth thereof, she nevertheless called for a light, whereby she assured herself that the divine virtue by mean of saint Francis, had wrought this miracle in her, which she related to her lay sister, and afterwards to divers that did visit her.   

Of the marvelous chasticementes which God hath laid on those that have not kept and honoured the feast of this glorious S.  
THE XVII. CHAPTER.  
IN Poictou, in a village called Sime, there was a Priest named Sir Renald, very devout unto S. Francis, and therefore, advertised 
A man refusing to keep the feast of S. Fr. had his hands fastened to his hatchett.  his Parishioners of his feast, exhorting them to keep the same as of precept: but one of them having little respect thereof, went that day to cut wood, and as he prepared himself thereunto, he heard a voice that spoke unto him three several times: Do not work, for it is a festival day; but the indevout fellow would no more obey the voice of God, than he had done the advertissement of his Curate; and therefore the divine power, for the glory of the Saint proceeded with correction: for this man lifting up one hand to cut a forck of wood which he held with the other, his left hand remained fastened to the wood, and the other to the iron, without power to move his fingers: wherewith the wretch was so confounded, that not knowing what to do, he resolved to go in that manner to the Church where the people were yet assembled, who beholding him in that estate, were extremely amazed at so strange and unwonted a punishment. But the miserable fellow repenting his fault, and being admonished by the Priest, he humbly fell on his knees before the altar, and heartily recommended himself to the S. and according as he had been thrice admonished by the divine voice, he made three vows: the first was thenceforward to keep the feast; the second, that during all his life he would be ever present on that day in the same church, to praise and honour God and S. Francis; the third that he would go personally to visitte his holy body at Assisium. It was doubtless a matter worthy and admirable for all the people assembled in that Church, to behold, that having made the said first vow, one of his fingers was loosed from the iron instrument whereto his band was joined; having made the second vow an other fingar was loosed; and after the third, not only the third fingar, but both his hands formerly fastened, were absolutely set at liberty. The people having seen the greatness of this miracle devoutly gave thanks unto God together with the man delivered, admiring the notable and singular virtue of the S. that could so miraculously strike and cure in one moment. The iron and wood whereto his hands were fastened, do to this present hang at an altar in the said church, which was erected in honour of S. Francis and in memory of this miracle: many other miracles wrought in the said place, and that circuit demonstrate how great the virtue and power of this glorious saint is in heaven, and how much he is to be honoured and reverenced on earth.  
In the city of Man's, a woman refusing to keep the feast of S. Francis, took her distaff and spindle to spin: but endeavouring to begin, her fingers became so stiff, and procured her such torment, that made her in manner furious; but acknowledging her fault and the virtue and merits of the Saint, she hastened instantly to the church, wherere she played the Religious to recommend her to God and the 
And a woman attempting on that day to spin ●ad an extreme pa●ne in her fingers.  Saint. So the devout Religious offering their devotions for this woman, were heard: for she was at the very instant cured of that extreme and insupportable torment. There remained only a sign as it were of a burning, in memory of this miracle. Many other like accidents have occured, as in the plains of Rome, an other woman for refusing to keep the feast of the Saint. And in Spain a man of Valladolid, together with an other woman in the city of Pills: in which places the woman making no esteem of the feast of the Saint, were rigou●ouslie punished: but having acknowledged their faults and done penance for them, they were with more admiration delivered.  
A knight of Borgo in the country of Massa, without fear or respect contemned the wonderful miracles of S. Francis, offering many abuses to the pilgrims that went to visit the Church where his body reposed▪ he even impudently railed against the Religious. It happened one day that blaspheming the glory of this holy Father, he said: if it be true that Brother Francis be a Saint, he will that my sword be my death, 
The punishment of a blasphem●e against S. Franc.  and if he be not so, I shall remain without danger: O admirable effect of the just i●dgement of God; some few days after this wretch having certain speeches with a nephew of his own, they grew from words to blows, and the Nephew wresting his sword out of his hands thrust him through the body, with which thrust he instantly died; God permitting his punishment to be conformable to his horrible blasphemy, for an example to the temerarious that with over presumptuous words, blaspheme the admirable works of SS. who merit to be honoured and reverenced.  

An other.  A judge called Alexander, did not only condemn saint Francis and his singular virtues: but did even with all possibility endeavour to withdraw his holy reputation from the opinion of men: in respect whereof by divine permission he instantly became mute, and so remained for six years: at the end whereof acknowledging that he had been punished in that member whereby he had offended, he was so penitent for his crime, that he appeased the indignation of God and of the merciful Saint in such sort that his speech returned, for which he was thankful to God and to the Saint his intercessor: he failed not thenceforward to consecrate that tongue of his, which he had abused in blasphemy, to the praise and benediction of God and the glorious Father S. Francis, to whom the said punishment had made him exceeding devout.   

Of some other miracles wrought by this glorious S.  
THE XVIII. CHAPTER.  
IN the Borough Gallian of the diocese of Cales, there was a woman called Marry, who with great devotion spent her time in 
One devout unto S. Fr. miraculously obtained water in her necessity.  the service of God, and was merueillouslie deuouted unto saint Francis; she one day constrained by necessity, went forth of her house, in a very hot season, seeking her ●iuing by labour; and being upon a little hill she was exceeding weary, as well through her ordinary abstinences, as by the present extremity of the heat, and therewithal being very thirsty, she sat down on the ground in that anxiety void of all comfort; and being there reduced near unto death, she with a devout spirit called on her Advocate, and humbly persevering in her prayer, with weariness she fell a sleep. Now God who always assisteth them that truly put their confidence in him sent the glorious Saint to her that was devout unto him, who incontinently awaking her, called her by name, saying: Marry, arise, and drink of the water that by divine grace is granted to thee and to many. This woman hearing the voice, with an incredible force arose on her feet, and having taken a stone out of the ground which the S. in her dream had showed her, and a little stirred the earth with a staff, there sprung out a water most clear and of a very delightful taste, which afterward by the will of God grew to a great fountain. Thus did this woman quench her thirst, recomfort her forces, and washing her eyes which had been long time bleared and dim, they were thenceforward most pure and clear, wherewith exceedingly comforted she returned to her house, manifesting to each one this great miracle to the glory of God and to the said Saint, so that this miraculous fountain being divulged, the people flocked thither from far off, the water thereof was proved to be of greater force and virtue than other waters, in such sort that such as repaired thither with devotion to see this miracle, confessed and contrite, drinking of the water, were cured of their infirmities: This fountain is yet extant in the said place, where is 
A cherry tree of one devout to the said S. being dead and withered bare fruit. Of vines & corn that were preserved from certain worme● that destroyed them.  builded a fair Church, where ordinarily the divine office is celebrated.  
In the city of S. Facondus in Spain, a cherry tree of one devout unto S. Francis being withered, the S. against the ordinary course of nature made it wax green, bear leaves, flowers, & fruit as before. He wrought the like miracle for the inhabitants of a village near unto Vilely, freing their vines from the worms called ●●nd-ea●ers, that did destroy and wither them, without any mean to prevent them. Nee●e unto Valence there were little worms that devoured the corn in the garners, & particularly of a priest very devout unto the S. who not able by his industry to prevent such a damage, he affectionately and with a strong faith recommended the matter to the S. and obtained that the said worms vanished and were never seen after. All the jurisdiction of the lord of Male-pierre in Apulia, was by the holy Father S. Francis delivered from the vexation and importunity of the locusts that destroyed the whole country, consuming the grass, corn and fruit, the said gentleman having with a true humility implored the help of the said saint.  
One called Martin had two oxen, one of which where he was feeding broke a leg, so that without any hope that it could be recovered, he went full of despair unto his house, carrying with him wherewith rather to slay him than to imagine of any cure: but departing from the field, and fearing that the wolves might devour him whiles he went home, 
The ox of one devout ●●to him was cured of a broken leg.  he invocated the glorious Father S. Francis saying: holy Father, I commend mine ox unto thy care this night: which he uttered with such a faith, that arising very early the next morning, carrying with him something to dress the ox, and having with him a friend of his, if he chanced to find him dead, to help to slay him, they found the ox when they came to the field as sound, as if he had received no hurt, for which they yielded infinite thanks to their Pastor who had not only preserved him from the wolves, but had also healed him of an incurable rupture. They conducted him to the house, publicly relating this miracle. 
He recovered a lost horse for one devout unto him: & rejoined a dish broken in pieces.  This humble and glorious holy Father in all necessities assisted them that with a fervent faith invocated him, not disdaining even in base and mean accidents to comfort them. Which I speak, because being demanded in small matters and so little consequence; he failed not to assist those who were devout unto him to their great contentment and satisfaction; As he did a gentleman of Amiterne, whose horse he recovered, it being lost. And a woman, out of whose hands a dish had fallen and was broken in many pieces which he rejoined together. And an other of Mountolme in the Marquisate of Ancona, for whom he rejoined a plough share, that was broken in working.   

Of other miracles of great piety.  
THE XIX. CHAPTER.  
IN the bishopric of Sabee, there was a woman about 80. years of age, whose daughter dying, left behind her a sucking child: this old woman not knowing how to bring up the child, not yet being of ability to procure it a nurse, she was exceedingly grieved to see to this little one that did not thrive, for she gave it nothing but baked apples to suck; living in this affliction void of all human help●, and one night bitterly lamenting, she had recourse to the compassionate Father saying. Gracious Father S. Francis assist me if thou please in this extreme necessity. The true lover of innocency, incontinently appeared to this good old woman, and said: Woman that with so many 
An old woman had milk to nurse a child by the merits of S. Franc.  tears hast called on me, put the mouth of the child against thy breast: for God will give thee milk abondantlie to nurse it. This old woman believing laid the little child to her breasts, and found them to be full of milk, which continued as long as was needful to give the child to suck▪ which is a thing well known to be against the course of nature, but worthy of such an Intercessor. This admirable fact was divulged over all the country, whence the people from all parts flocked to see this old woman and her son, as a matter worthy of deep admiration: for which they praised God, and his faithful feruant sain●● Francis.  
In the city of Spoletum, a man and his wife had but one only child, for whose deformity they continually lamented: for he had his arms fastened to his neck, his knees to his breast, and his feet to his hips, and 
And a monaster was cured.  briefly▪ so deformed that he seemed not the child of a man: in which respect his Father and Mother beholding him, they seemed to see their reproach and disgrace, and particularly the mother in beholding such an horrible creature to be borne of her body: wherefore she often with sighs and lamentations recommended herself unto God, invocating S. Francis to be her intercessor, beseeching him to comfort and relieve a woman so much afflicted. As she one night lamented upon this subject, Saint Francis caused her to sleep, then in her dream appeared unto her, and with very compassionate words comforted her, and a●tlength wished her to carry her child to a church very near thereunto, and dedicated to his name, promising her that after she had washed him with the water of the Covent-well, in the name of God he should rec●a●e his perfect shape and health. But the woman 〈◊〉 this to be an ordinary dream, affected not the words of the S. who an other time appeared unto her redoubling the same admonishment, which she no more believed than the former: The glorious saint returned the third time, and himself conducted her fast a sleep together with her son to the door of the Covent, where he left her & disappeared. Certain great Ladies of devotion coming thither in the mean time, awakened this woman who much amazed to find her self there, related unto them the vision and so in company they presented the child unto the Religious, who incontinently drew water out of the well, and the most honourable and worthiest lady with her own hands washed the child, which being washed; his limbs miraculously became duly placed, to the wonderful astonishment of those present, perceiving what the mercy of God was in our behalf, by the great merits of his servant.   

Of the miracles wrought by S. Francis by the sign of the cross.  
THE XX. CHAPTER.  

S. Franc. cured one devout unto him of an incurable disease in his leg.  THere was a man in the town of Chora within the diocese of Hostia, which was so deprived of the force and strength of one foot, that he could neither go nor any way move the same: wherefore despairing by human art to cure him, he began one night to discourse with S. Francis as if he had been present, complaining before his altar in these words. S. Francis help me, remember what I have done in thy service, carrying thee with such devotion on my ass, I have kissed thy holy hands and feet, and have been ever most devout unto thee; I love thee cordiallie, consider therefore how I am tormented with this extreme pain. The holy Father, as approving his discourse was moved with his just and pious complaints, and as one that hath a continual memory of those devout unto him, he appeared with one of his Religious to his friend, even whiles he was waking, and said: Sith thou hast called on me, I come to thee bringing wherewithal to cure thee: then coming near him he touched his place of pain with a little staff, whereon was the figure of the sign Tau, the Greek letter thus made in form of a cross, and presently the apostume broke out of his leg, and his pain ceased, the said man remaining perfectly cured, and that which more augmented the miracle was, that in the place where his grief was, the sign of Tau remained 
What was the seal of S. Franc.  for memory of the same. It was the seal wherewith the holy Father S. Francis sealed his letters, when he wrote to his friends concerning any work of charity. Now here is to be observed, that whiles we discourse of the diverse miracles of this glorious saint, it happeneth by divine inspiration and the will of this invincible stande●dbearer of the cross, that we end our history with the sign of Tau and mark of our salvation, for hence may we collect, that as it was unto him a comfort and great merit towards his salvation, in following JESUS as his Champion, so being now triumphant with JESUS CHRIST, it is become unto him an assured testimony of his honour and glory, for great and admirable is the mystery of the cross wherein the gifts of graces, the merits of life, and the treasures of the wisdom of God, are very deeply covered and concealed from the wise and prudent of the world which nevertheless were entirely revealed unto this poor of JESUS CHRIST, who during his life followed only the steps of the cross, and never conceived taste of any other thing than the sweetness of the cross, so that in the beginning of his conversion, he might well say with saint Paul. God forbid that I should glory, saving in the cross of our Lord JESUS 
Gal. 6.  CHRIST: as also afterward, he might truly say, of his Rule: Peace upon them and mercy that shall follow this Rule: but towards the end, he might more truly say with the said Apostle: I bear the marckes of our Lord JESUS in my body: and we should desire to hear those other words from him: The grace of our Lord JESUS CHRIST be with your spirit brethren. Amen. Then mayest thou O glorious standerd-bearer of JESUS CHRIST, most assuredly glory in the glory of the cross of JESUS CHRIST, because thou didst begin by the cross, and finally end by the cross, and for testimony of the cross it hath been manifested to all the faithful, how glorious thou now art in heaven: so that we may securely follow them that depart out of this cruel Egypt, because the red sea being divided by the wood of the cross, they passed the deserts to enter into the land promised to the living, leaving behind them the flood jourdan of mortality, by the marvelous carrier of this holy cross: to the which blessed land of the the living, the infallible guide of our beloved JESUS CHRIST crucified, conduct us, by the degrees of the ladder following, his glorious servant being our Intercessor.  
Here end the miracles of the glorious Father Saint Francis written by Saint Bonaventure.   

A treatise wherein is discoursed, how the holy Father saint Francis attained to perfect contemplation, which hath been transferred hither from the 37. chapter, to the end of the tenth book, this place being more proper there unto.  
THE I. CHAPTER.  
IT seemeth here to good purpose, in some sort to declare the order and degrees, whereby the holy Ghost doth raise those that are his to this great and high union of spirit with God, as well for a more true relation and intelligence of the perfect contemplation and union 
Lib. 14. chap. 18.  which the glorious Father S. Francis had with God, as for the greater comfort of the souls who desire to follow and imitate his life and exercise. Now it is to be noted, according to the doctrine of S. Augustin, that men lay two foundations, the one of perdition which is self-love, and the other of salvation which is the love of God; or else that men have two ends, some, in God, and others in themselves, directing all their actions for themselves; our will is governed according to these two ends: for if it convert itself unto God, as taking him for its end, the more it disjoineth itself from creatures, yea from itself, the nearer doth it approach unto God by obedience and charity; and perhaps with divine assistance, to the perfect contempt and abnegation of it self, and to transform itself entirely into the love of God which is our end, wherein consisteth all our perfection and glory. Our Master JESUS CHRIST left us this rule in his holy gospel, saying: If any man 
Matt. 16.  will come after me, let him deny himself, let him know how much he is deceived that esteemeth himself of any worth, let him hate, and die in himself, that he may know me, love, and live in me, and I in him. And as the nature of fire is to ascend on high, so the nature of a soul free and disburdened from the weight of self and natural affection, is to mount and ascend into God, which is her proper place where she was created, to repose in him blessedly perfect and eternal: As it is the nature of a stone by mean of his natural weight to decline unto his centre; so is it natural to the heart loaden with love of itself and other creatures to fall by his own fault into hell. Let the soul then that shall have placed all his end in God, and desireth to ascend to the throne of grace of the true Solomon JESUS GHRIST, who being a most gracious and peaceable king, fitteth art the right hand of his Father, in whom all the desires of Angels and glorious souls are absolutely effected; let that soul, I say, behold in this days exercise, the ladder of jacob, whose height toucheth the heaven, and that she the more easily, and with better order ascend, she may make seven several degrees or steps, which are so disposed by Vbertin. The first is the taste, the second the desire, the third satiety, the fourth excess 
Seven degrees of perfection.  or spiritual ecstasy, the fifth asseurance, the sixth tranquillity, God only knoweth the name of the seventh. We attain to the knowledge of these degrees and exercises, rather by the effects and actions, as it is in other spiritual things, then of themselves, they being perceived with spiritual eyes, whereto althings are apparent, but especially those that concern the sweet effects and graces thereof. The soul therefore that will profit in them, the more that she shall find her sight clear to know her weakness, shall correct her faults, and shall persever in mortification and exercise of works of charity, so much less sight, shall she have to cast her eyes on the degree or on the height of her perfection, leaving the care thereof to God alone, employing herself only in her humility; he that hath any little knowledge of spiritual things, will easily comprehend, that to search after that which appertaineth only to God, to wit, to labour for perfection and not for mortification; that it followeth thereof that there are so few truly spiritual and that deserve this name, though many by their profession or exercise, pretend so to be.   

Of the first degree and exercise of contemplation.  
THE II. CHAPTER.  
THe first degree then of contemplation, as we have said, is the taste, whereof David seemeth to speak when the saith: Taste and see how sweet God is: blessed is he that hath put all his hope in him. The Prophett speaketh to smners, who think to have no other gain nor taste but of the world. Taste ye sinners saith he, and see your errors, and you shall know what you lose even in this life. And as the first step of the ladder raiseth a man from the earth, so the exercise of this first degree, is to sequester one from sins and the indirect way, and to lose the taste of lewd wordly contentementes, yea to hate and detest them, so to receive the taste, which God giveth to the soul, of a clear conscience. Therefore his divine Majesty to draw unto him the soul accustomed to sensnall things, giveth unto her spiritual consolations in the beginning, for it would be very difficult to draw the cold and feeble soul to divine things, without this new taste which is given her of God as a sensible Manna: and therefore the other exercises of this estate are true contrition, frequent confession, full satisfaction, and most profound acknowledgement of ones own fault, ingratitude, malice, and rash presumption against God: Of which things proceed desires to satisfy the divine justice: for satisfaction in other respects should already be done, being never wearied wi●h sighing and repenting to have offended God, and so with a fervent zeal of just correction for God, to addict himself to penance, to fastings, disciplines, austerities and wachinges, labouring with great patience, to offer such prayers as proceed rather from the heart than the mouth. And because it will seem difficult to the penitent to perform this, appearing repugnant to his nature, he must endeavour to prepare and enable his heart by pious cogitations and meditations, and by the remembrance and taste of God, as to think on death, on the general judgement, on the fear thereof, on hell and the pain thereof, one Paradicice and the glory thereof, on the benefits and graces of his divine Majesty, as well in general as in particular bestowed on all persons, and above all, let him not forget the passion of our Lord JESUS CHRIST as a sovereign benefit of God bestowed on us, wherein consisteth all our consolation and hope. When the sinner calleth to mind his great ingratitude towards God, in as much as lieth in him by his sins crucifying him again, and after he had been so dearly redeemed with his precious blood and most cruel death, destroying himself again by yielding himself to the devil, to the great misprise and contempt of his God, he cannot but carry a great hatred to his sins, and desire to do great penance: therefore that he no more err from the way of God, he considereth how he ought to live, he sequestreth himself from idle and unprofitable conversations; he smothereth perverse inclinations, and appetites, endeavouring to get an hatred of his own affection, a contempt of the world, and finally a victory of himself to yield himself absolutely unto God, JESUS CHRIST taught this first degree to his servant Francis. when appearing unto him at the beginning of his conversion he told him that it was necessary for him to change the corrupted and infected taste which he had, and to make him find taste in that which till then he had misprised, and that what soever he had sound pleasing should prove distasteful and bitter. I know not indeed of what Saint are recorded greater exercices in this separation, deeper foundation of penance, and more labours then of him; and doubles it was requisite for him, for he was to ascend unto such a perfection, and to be an example in the church, to fly the world, to make his habitation in solitary places, and desert woods, to renounce money, and his father's patrimony even to this shirt, to displaint himself from his kindred and friends, from conversations, and ordinary courses of life, even by the root, to trans-plant himself into God, and with such courage that it was not needful for him to fly into the desert thenceforward to sequester himself from the world. He powered out an abondant quantity of tears and sighs, with a feeling compassion meditating on the passion of our Lord JESUS CHRIST, whereof he learned to live in such nudity, fastings and intolerable labours, and to have patience in such and so many contempts, and thence also proceeded his desires daily to increase his penance, and to support the greatest affronts for the love of God. All these things and many other, did not only enrich his soul, removing her from all worldly and sensual taste, but did procure in him even a distaste of all things present, yea caused divine things to be afterward more agreeable unto him, and God always conserved him in this estate, and appeared often times unto, would also afterward permit him greater afflictions and possess him with greater crosses, for he prepared him to be a valiant and invincible Captain of his penitentes, and an example of perfect and courageous warryers'; and also told him that the kingdom of heaven should suffer violence, 
Matt. 11.  and that the violent should bear it a way, not those of tender and delicates spirittes.   

Of the second degree, to arrive to perfection, called Desire.  
THE III. CHAPTER.  

Hom. 30. upon the Gospels.  THe second degree is desire, for as saint Gregoire, saith, divine things being tasted are desired, and not tasted, seem without savour: in worldly matters it is contrary, for the desire thereof is always best. There groweth in the soul so extreme a hunger, and a such a thirst after this taste, and after a trial of this divine sweetness, that no creature or temporal consolation can satisfy her but God alone, whom she loveth: And because she neither can, nor doth yet deserve to obtain the food of the great, knowing her own infirmity and little merit, she remaineth greedily hungry after temporal things, and beggeth the mites of the table of God, seeking them on earth, meditating on his life and conversation, works and examples, yea she seeketh them in his creatures where his steps, marks and traces are represented unto her, and in his Saints where she findeth most evident testimonies of her God, and often times she heareth his voice and seethe his presence, and this estate is like to that, whereof the espouse speaketh in the Canticles: I adjure you, if 
Cant. 50.  you find my beloved, to tell him that I languish and lose my self for his love. It is also expedient in this estate to make simplicityes in works and words, for the great excess of new desires, as new spiritual wine: of these desires, when thy are real, doth grow, the imitation of the life of JESUS CHRIST, and of his humility, as much as may be, that he may be found and possessed: In that respect doth our Lord call himself the path and way, for we must walk by him, and his steps are, as himself affirmeth, humility, meekness, patience charity, prayers, and finally his cross and passion; for the servant is not 
joan. 14. & 15.  greater than his Lord, nor the disciple above his master. This is the some of whatsoever may be said or written. It is the light of the divine will, wherein consisteth the rule and lesson of true wisdom. It is the shortest and securest way that we can walk, which openeth and discovereth unto us the most eminent master of truth, wherein walking, he taught men what way they should undertake. Let no man think that there is an other way more direct, to obtain of God true charity, then that of labours and the exercises of virtues. This exercise consisteth in three points: the first, with a sincere heart to demand of God the knowledge of ones offences mortal, and venial; together with an interior sorrow for them, and a shunning of all occasions of mortal sins, and distraction of spirit: the second, to desire the good of our neighbour, as our own, for whom God hath so much endured, and to assist him corporally and spiritually in our prayers, praying for our friends, and enemies, and for all those whom God will have prayed for: the third, is to desire with a firm resolution to imitate the life of JESUS CHRIST in his conversation, as well in body as spirit, and to demand of God that he will unite him to his son, and that nothing may be found in his bowels but JESUS CHRIST crucified, demanding also the virtues that may in anysort make us like unto JESUS CHRIST, as poverty, humility, and simplicity, for in this manner exercising ourselves in these virtues, we attain a true and fervent desire, and a true thirst of the love of our Saulour JESUS CHRIST, and it willbe no pain or trouble unto us to be exercised in them, therebily to obtain the good which we desire.  
The glorious Father S. Francis, ascended to this degree, when with a fervent and perseverant desire, demanding and finding his dear and beloved Lord, the evangelical perfection, and the Apostolical life were revealed unto him, and as if he had thenceforward began, he covered himself with one only garment shaped in form of a cross, desiring no other thing than JESUS CHRIST crucified, esteeming himself never satisfied with poverty, humility, and misprise, to imitate his Saviour I. ●. He would not seem humble and holy, but a sinner and wretched, he then exceedingly reioy●ed, when he was conte●●ed and little esteemed and was much displeased, when he was honoured: as other men accustom to hate their enemies, and to persecute them, so one the contrary, he loved with all his heart those that did persecute him, and hated himself as his own capital enemy, and not others, well knowing that the world and the devil as our principal enemies make war against us with our own weapons, and not with other instruments. Therefore overcoming ourselves, we shall triumph over all our potent enemies: he endeavoured by examples of every kind of virtue and with zeal of the salvation of souls, for which I. C. suffered, to draw them to the estate of evangelical perfection, he did not exercise his disciples, but in the imitation of the poverty humility and patience of JESUS CHRIST, and the meditation of his passion: for he well knew that the more virtues we possess, the greater progress do we make in prayer, and without the same none at all, such were his ceremonies and mortifications, such the edifices and exercises of his first order, to find I. C. in continual labour, abstinences, and prayers, and to carry the wounds of our Lord I. C. in his body, with the difficulty of strict poverty, and with this innocency, purity and Christian simplicity, he surpassed those that are clothed only with the exterior leaves of ceremonies, to undertake the way of perfection: and checked those that clothed themselves exteriorly with the said ceremonies, only to cover their imperfections.   

Of the third degree of perfection, called Satiety.  
THE IV. CHAPTER.  
THe third degree, is Satiety, when the soul cometh to loathe terrestrial things, richesses, honours, yea the repose of his own life, respecting all as nought, conceiving a dislike to see, or speak of any worldly matters, for whereas the soul doth love & desire only God, and findeth no repose but in him, having experience that the creatures hinder his service, though loving them under pretext of devotion, they all nevertheless seem displeasing, and withal knowing that all human affections and motions, all liberal arts & sciences, all subtlety of spirittes, all exquisite theology, and other curious sciences, cannot give peace nor satiate our heart, if they be used with pride, and that only the divine love can perform the same in an humble heart, and mortified in his proper desires and opinions, which will not be surprised more or less, in any other thing, nor affecteth other power or knowledge, then how to love his God, and how to rid himself of all vain cogitations, and of his proper complacence and curiosity to comprehend lofty and secret matters, and to proceed in a singularity of life and exercises: the property of this estate, is to support the temptations, the terrors and deceipts of the devils because our soul resisteth 
Ephes. 6.  not flesh and blood only, but the spirittes and powers of darkness▪ surmounting all other creatures, yea himself, and possessing God alone in his only desire. Our soul hath an other property, not only seeking & thenceforward finding her beloved in creatures, by meditations and imaginations, framed by the understanding, but often, without attending and knocking at the dote, the fervent desires & inflamed sighs which she breatheth out for her love, conducteth her in, and then she converseth with and freely heareth her God, because she incontinently arriveth to that estate, whereof our Lord JESUS CHRIST spoke: I call you no 
joan. 15.  longer servants, but friends: such are the effects of fervent loves that transport the soul into God, to make her one spirit with him and one will, and as this love is supernatural and divine, incomparably of more efficacy than the natural, it doth consequently with a fastened knot and bond of charity, conjoin the spirit with God: So that we may say, in this estate such a love worketh three effects or offices; The first, to deprive the soul of all kind and quality of love, except the love of God, that she may no more be disjoined from him, conformably 
Rom. 8.  to those words of the Apostle saint Paul: No man can hereafter separate us from the charity and love of our Lord JESUS CHRIST. The second is, to give no place to idleness, for as saith the moral saint Gregory. He that is idle loveth not, and therefore his work is to labour with an appetite sweet and savourous in God, and to run unto him withal his heart, as to his sovereign Good, and to keep his spirit settled and combined in him, continually inflaming his desires to a cruel and continual war, upon such discord, that can never have peace with the cares, disordinate passions, and natural desires, which labour to satiate him in other places, whereas this love endeavoureth at least to keep him always concerning the memory and the desires, being separated from all terrestrial cares and conversations, with the fear of the stain which venial disorders leaves in the soul, and the impediment which they procure to the continual amorous affection of God, which causeth the soul especially to love and desire solitude, and to be sequestered from all creatures; for as the Adamant draweth iron unto it, so God, being loved, draveth unto him the lover into a solitary place, and sequestreth him from human conversation, that he may taste divine. The third office whence this second proceedeth, is that this love never ceaseth to grow no otherwise then fire, which having matter, never faileth to increase. As than our Lord I. C. is infinitely worthy to be loved, and that charity always findeth in him matter to increase, and more and more every hour to dilate itself, so this augmentation of love hath never end in this life, so that the proper office of this love is, to constrain a man to make progress in his perfection of life, and with a continual war, against luke warmness.  
It is easy to be collected in divers places out of the Legend, rule and life of S. Francis, how much this degree of love and perfection made him always joyful, and content in his poverty: it there appeareth how much he abhorred and shunned the honours and contentments of the world, and with what union of spirit he conceived taste and satisfaction in prayer; For this occasion he would that his Religious should be always joyful exteriorly and interiorly, as men contented in the true graces which they received of the mercy of God; this satiety which he had in God, hindered him from desiring sciences and honours for his Religion, as the greedy of this world desire and procure, but he would that only the poverty, and humility of his Lord I. C. should always be, and shine in his Order, and that there one should never satisfy and content himself enough, in the following, imitating and loving of I. C. The wicked spirittes could not not endure this love that burned in him perpetually, and therefore they never omitted to tempt and terrify him; endeavouring to distract him; but finding nothing in him whereof to take hold, he being naked and deprived of all earthily things; they presumed by their horrors and terrors to make him stop and turn his course. The continual lentes which he kept in perpetual silence, and in solitary places, discover how incomparable he was, and his continual fervour, in the exercise of prayer, and spiritual profit in all kind of virtues, as also his ordinary watchfulness over his senses and his body, likewise his manner of life always apart, except when he traveled for the salvation of souls, as one that had in God alone his repose and satiety.   

Of the fourth degree, to ascend unto perfection, called spiritual Excess or Ecstasy.  
THE V. CHAPTER.  
THe fourth degree, is ecstasy, spiritual excess, or drunkenness of spirit, which proceedeth of the satiety of the soul, made drunken with the divine love of the Holy Ghost, without any water of our imaginations, and human fantasies, which forsake us not without difficulty, if God take not the soul by the hand & draw it unto him, causingal the senses to remain without, deprived of their function, the soul being employed secretly with her God, yea it seemeth to the soul that she endureth the like, for being with God, she is more above then in herself, and therefore seeing she seeth not; and feeling she feeleth not. For she being pure and clear from all corporal images which are her irons, and the matter of her prayers, she feeleth only the effects, with the works of the divine presence and charity. And therefore he that is raised to this degree of perfection, doth accustom to exercise less meditations, how pious soever, using them only, to create in his soul admirations, devotions, and fervours towards his beloved God, drawing the sparks of love from his heart with those meditations as with a perfect fire-steele, which most commonly is in men more hard than a flintstone, for as the way of the understanding proceedeth not of human style, though it be directed unto God, the knowledge notwithstanding proceeding in the soul, by the love and the will, its charity is never so intentive in the contemplative life, and in the proper mortification as unto the exercise of virtues, neither is this kind of seeking and ascending to the admiration and devotion of God, so perfect, it is more ordinary in the learned and prudent persons and of subtle spirit, in whom the intelligence proceedeth always unto the will, and this love, by meditation and consideration: But the affective way is far more brief to ascend unto God: the principal therein is the will, for she hath her exercises ordinarily in desires, in inspirations, and interior sighs in very frequent manner unto her beloved, which she performeth by iaculatory prayers, more ardent than long meditations of the spirit, whereof although she make use as of the foundation, as it were to recomfort her own infirmity, she notwithstanding useth them, to raise the soul to her God, by a desire of love, which increasing, she useth the action of the will which is to love, because it hath more entry with God than the action of the understanding, which is to know the way very brief for perfection, and easy to practise, because it needeth neither science nor many books, in which the most simple idiot profiteth much more than the learned, God disposing according to his liberality, that the soul of him who seeketh him without mean, be rather instructed by him unto his conversation: but this instruction is particularly necessary to them that are already arrived to the love which causeth them the ecstasies, to the end they settle not all their perfection in the devotion and sensible taste which they receive (for finally it is an instrument only for spiritual charity) and that those impetuosities of devotion, and subtle conceited acts, make them not presumptuous, because this matter may be obtained by natural exercise, and without grace: But let them diligently regard and consider in themselves if they receive this divine grace with fruit, and if they profit in true mortification, and abnegation of their proper will, so that it be prompt to execute the divine will, receiving with patience and contentment of heart, what soever it shall please God to ordain, as well in exterior as interior labours, even the loss of consolations, yea temptations: For if it seem to them that they are less obliged to these later than the other, they will have no care to seek the exercise of virtues, but will apply all their endeavour to get this sweetness of devotion; though they fall into ecstasy seven times in a day, they will profit little; and will abuse the divine grace wrongfully and to their damnation; for they satisfy their pleasure with more diligence, than the will of God, and such shall find in themselves rather, passionate cogitations, and words of presumpsumption, esteeming themselves perfect, and resting assured to be in the way of perfection, judging others that walk not their way to proceed erroneously, then to have true fear and humility. The property then of this way, is when without deceit, as God sendeth mental ecstasies unto the soul, elevating her to the imbracementes of divine love, so the soul being returned to herself, worketh marvelous excesses of humility and patience, the example of all virtues, and particularly in the amorous compassion of the passion of JESUS CHRIST, whose excessive torments being contemplated by the soul, she burneth, and cannot contain her in herself, for the great apprehension which she hath of such a charity, which is such, as she desireth to repay JESUS CHRIST this his glorious death, by her own life exposed to martyrdom.  
We may conjecture in what perfection this degree of the love of the holy Ghost, elevated S. Francis, wrought by frequent and excessive corporal devotions, wherein he was swallowed up, being a figure of many greater eminent conceited works of the spirit, so that for the most fervent love he carried to JESUS CHRIST crucified, he traveled to seek martyrdom. But because his admirable excesses of prayer, humility, and other virtues, have been already recorded, it is not necessary to repeat them, it sufficeth to have only refreshed the memory of the readers therewith, as with a matter worthy to be noted.   

Of the fifth degree of perfection, called Asseurance.  
THE VI CHAPTER.  
THe fifth degree is called asseurance because having in the precedent estate tasted fervent chariry, it expelleth all fear out of the soul, which doth not repute herself only resigned and perfectly settled, as much as is possible for her, in the divine will and disposition, but doth even desire really and with fervor to expose herself to all labours, to conform herself to her laboured JESUS CHRIST, and so she remaineth without cause of fear: for albeit God should cast her into hell, the same should be her glory, it being the will of God: and beside, she hath such a strong hope, and assured persuasion of the grace and favour of her God, that it is impossible for her to be separated 
Rom. 8.  from him, saying with S. Paul: For I am sure that neither death, nor life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature, shallbe able to separate us from the charity of God which is in JESUS CHRIST our lo●d. Let us therefore know that this word Assurance is rather a name accidental, & of the effect this estate, then essential; because the root and essence thereof, is the coniunctive love, which the soul possesseth: but because this name hath a secret and hidden signification, though divers know it not, which is manifest only to God, & the soul wherein it worketh this marvelous union, we have signified it by the name of the effect; whereby the soul attaineth to make herself a spirit, by the continual nurture of grace and charity, & by the marvelous union of her love with God. For as a drop of water mingled with wine, looseth its nature, & assumeth that of wine, as also the colour and savour; so the soul that perfectly loveth in this degree, falling into the infinite divine charity, without yet losing her nature, is converted into the divine love, according to the office and institution of life, and all her 
A worthy similitude.  powers remain confected in the taste of the love of God: & albeit our nature is not changed in this divine union touching her natural essence, yet doth it change many inclinations & conditions, & obtaineth others, beyond the forces of nature created, as we see the fi●e worketh in iron, which it depriveth of the hardness, coldness, and blackness, which are proper unto it, & endueth it with other contrary and more excellent qualities, yet without changing the nature thereof: so the soul far more inflamed & united in the divine love, being endued with other life, motion & force, remaineth without any fear or dullness & without diffidence, so light and easy to transform itself into God her beloved, by a unitive desire, as the divine fire that burneth in her, and maketh her in that manner fervent in her spiritual operations; in such sort the soul remaineth filled with this divine union, & replenished with so great fervour, that she at their first arrival putteth to flight the flies of contrary temptations; and doth more annihilate and mortify herself in one act of the will, than others can do in much time. She likewise receiveth a penetrative virtue to participate with all creatures, without any impediment because she easily is united to her God; thus doth she dispose herself to receive greater grace of God, because she approacheth nearer, and is raised unto the perpetual fountain, and to the Father of lights, the eternal God. The property of this estate of Asseurance, is to have God always in her heart present in every place, never separating herself from him: which she performeth by mean of a living love, and continual memory of him: for she is present, & liveth in his arms, freed from all action, saving that wherein her beloved God employeth her, he being ever present with her. The holy Father knew that he had attained this degree of unitive love, in the continual memory, and divine communication, which he had without disturbance, as well in the Monasteries as in hermitages, alone and in company, were he employed in the doctrine of salvation of souls, or in prayer: And it was even apparent that the holy Father S. Francis had obtained this degree of perfection, in the conversion of his senses, powers, and inclinations into God: for he seemed to be returned into the state of innocency, so much were his interior powers submitted to the empire and domination of the soul, which was so perfectly united unto her God in the light and frequent revelations which she received of the divine presence, whence proceeded that he gloried in his labours, and in marvelous asseurance of his salvation, which was by special divine grace revealed unto him.   

Of the sixtdegre of perfection, called Tranquillity.  
THE VII. CHAPTER.  
THe estate of perfection called Tranquillity, is in the sixth degree where there is such peace and contentment, that the soul liveth as it were in silence and repose as in a sleepy slumber on the breast of God, so that she may say with S. Paul: that she no more liveth in herself, but that JESUS CHRIST liveth and reigneth in her. But three things should preceded this life so singular, this sanctity and conversation with God, this perfect charity towards God and our neighbour, this ceiling of the divine familiarity; First, a perfect mortification in works and affairs of the world, in such sort that the soul for her own respect have no contentment in any creature what soever, and less in herself, but only in her Creator; The second, that she be distracted from all spiritual consolations, wherein she taketh comfort and rejoiceth for her own repose and taste: because often times in the spirittes even of them that utteirle shun spiritual things, do grow great affections and spiritual delectations, wherein they find consolations for themselves, but God seldom, or never: and so they shut the gate to the true light, and this happeneth because they propose not God for the end of their exercises purely and without mean of any creature. Now this sincere intention and renunciation, as it is far more perfect, so is it much more difficult than the former: therefore also the soul that doubteth thereof holdeth herself absolutely in the hand of God, as well for matters of the world as of the body & soul. The third is, that with an assiduous diligence she procureth to convert herself free and peaceable into this most pure and most simple good, which is God, remitting her spirit into him not in part, but absolutely considering God, & enjoying him as it pleaseth him to communicate himself unto her in this life, for the excellency & divine prerogatives, by which we call him with divers names, Almighty God, most wise, most good, most just. For so much as the holy scripture attributeth unto him these names and qualities, for the divers effects which he worketh in his creatures; whereby we come to the knowledge of him, for the divine essence exceedeth all titles, all terms and imaginations of our understanding: and when the soul cometh to contemplate God in the said manner, she attaineth the quiet and peaceable estate of contemplation, though it be not continual but for a very short time in regard of the infirmity and weight of the mortality wherein she liveth. The property of this estate is, that the soul be instructed & addressed towards God, in all her actions & cogitations, remote from the way of human prudence, considering that God is the guide and master of every estate of spiritual perfection, and that he alone knoweth the necessities, the capacity, & the intentions of the spirit of man, and therefore he alone can conduct & guide us in the most commodious and most certain way. They therefore do err who by their counsel and doctrine will, not only persist in their own opinions, but also admonish others: for taking on them to be guides of the blind, they do not perceive that themselves being blind & presuming to know the necessity of the feeble, both the one and the other do often fall into the deep gulf of error. It is also the property of this degree of perfection, that the man which hath attained the same is conversant in all the exercises of the other foresaid degrees, & especially of humility, of the imitation & memory of I. C. wherein he layeth a deep foundation, that the edifice of his contemplation fall not: but be conserved and augmented by the benignity of JESUS CHRIST.  
Among other effects whereby the holy Ghost discovered to have communicated this height of perfection unto his servant Fr. one was the manifest and almost continual spirit of prophecy, wherewith he endued him whereby he seemed peaceablyto enjoy the contemplation of God & a divine conference and familiarity. And by how much he was sequestered & disjoined from all the world and from himself, so much was he perfectly and intentively always employed in the exercises of the spirit. By reason also of them, his life and perfection is praised and preached, considering that thereby he is admitted to the tranquility of the divine contemplation.   

Of the seventh degree of persection.  
THE VIII. CHAPTER.  
THere is no man that with human words can say any thing of the seventh degree of perfection: which is a privilege rarely communicated of God, sith that the words of Angels would be defective and seem barbarous in the explication thereof. Some SS. have experienced it in this flesh, God communicating it unto them suddenly as to passengers, & now they enjoy and possess it manifestly without limitation or measure of faith. It is that, which the just do feel in glory, being of the number of those things which the eyes cannot behold, nor the ears hear, nor 
Esay. 64. & 1. Corrin. 2.  the hearts of men comprehend, which God hath prepared for them that love him perfectly. And as the contemplative S. Bernard saith, it is not permitted to all, or in one same place and degree to enjoy the secret and glorious presence of God, but according as the celestial Father determineth to each one, because we have not elected God, but he us, who hath given place proper to each one of his SS. & each one is where he hath been placed. S. Marry Magdalem found place & to her was granted the feet of our Lord I. C. S. Thomas the Apostle was admitted to his side, S. Peter to the bosom of the Father: S. john to the breast of I. C. S. Paul was elevated to the third heaven: the sacred wounds of our Lord I. C. were communicated unto S. Francis. Who then shall presume to have a desire to know the perfection & merits of such a greatness, as S. Mary Magdalem reposed on the bed of true penance, S. Thomas in the light of truth, S. Peter in the chair of faith. S. john in the furnace of charity. S. Paul in the throne of wisdom, and S. Francis in the love & transformation of I. C. we cannot, for it is not permitted us: but only to follow & imitate the SS. in the works & perfections which are mercifully revealed by our Lord I. C. & therefore to give in finite thanks to the author of all goodness, that by the merits of his saints, by their intercession and his divine grace, he conduct us to that perfection in this life; and that in the other we may enjoy the eternal glory. Amen.  
The end of the third book, and first volume of Chronicles of the Frere Minors, wherein is contained the life, death, and miracles of the Seraphical Father S. Francis.     


THE FOURTH BOOK OF THE CHRONICLES OF THE FRIAR MINORS.  
CONTAINING THE MARTYRDOM of divers Religious of the Order of the Seraphical Father S. Francis. Translated by the party aforesaid.  
THE SECOND VOLUME.  

How S. Francis sent certain Religious to preach the faith of jesus Christ, unto the Moors in Spain.  
THE FIRST CHAPTER.  
IN the year of grace 1219. the glorious Father S. Francis kept the great general chapter at Pentecost, whereat all the Religious of his Order assembled, as it hath been amply declared in the first book of the first volume of these present Chronicles. This Chapter was held eleven years after that Pope Innocent the third had with his own mouth confirmed the Order of the Frere Minors, & the fourth year of the Popedom of Pope Honorious the third of blessed memory, who then piously governed the Church. In this Chapter, it was revealed unto S. Francis, that he should again send his Religious over the world, to preach the faith of JESUS CHRIST, as well amongst Christians as Pagans, After this, the most capable Religious of the Order were chosen for Provincials, S. Francis applied himself to obey the holy will of God. And because the rage of the Moors was spread over three parts of the world, Asia, Africa, and Europe; he resolved to send his Religious into those parts to preach the truth of the faith of JESUS CHRIST, to reduce the Pagans from their damnable errors: And to make a beginning, he chose Asia for himself, whither he went with eleven of his Brethren, and preached to the Sultan and the Moors of his kingdom. He sent Brother Giles into Africa with Religious of like fervour and devotion; who thinking to preach to the Moors; were apprehended by Christians and very unwillingly brought back into Italy. He sent six Italian Religious of very perfect life, into Spain, where the Emperor Miramolin of Morocco persecuted the Christians. The said Religious were, Brother Vital, Brother Berard, Brother Peter, Brother Adiutus, Brother Accursus, and Brother Otto: of whom, the first, Brother Vital, was by the holy Father constituted their superior, Brother Berard was an excellent preacher in the Arabian tongue; Brother Otto, was a Priest, Brother Adiutus and Brother Accursus were lay Brethren, (the rule so terming the Religious that keep not the quiet.) Now saint Francis having called them, said: My children, God hath commanded me to send you to preach the holy faith unto the Moors and to impugn the sect of Mahomet: and therefore my friends, hold yourselves ready to execute his holy will in such sort as you shall see cause. Go ye I say, my beloved joyfully preparing your souls to the crown which it shall please his divine Majesty to bestow upon you: performing his holy will according as you shall feel yourselves inspired. They as obedient children, only bended their heads, and crossed their arms, expecting his holy benediction: but the holy Father first made them this exhortation: My dear children, I have certain words to deliver you, that you may the better effect this commandment of God, to his glory and the salvation of your souls. Be ye careful to keep 
Exhortations to certain of his Religious which he sent to the Infidels.  peace among yourselves, and be not Brothers so much in habit and profession, as in spirit and will. Next, have special care to fly envy, which was the first cause of our damnation; support with patience, and be joyful in persecutions, and humble before God and men, and by this mean, you shall obtain victory against your ennemis visible and invisible. Be ye mindful to imitate with all your power, our Lord JESUS CHRIST, and to follow him in the strictest manner you can in all the three vows: in obedience, obeying your superior, as he one earth obeyed his parents: in poverty, living therein as he did, for he would be borne, live, and die poor, and did always preach poverty to teach us the same: and in chastity, living and persisting chaste, not only in body, but even in spirit: sith our Lord so muchloved this virtue, that he would be borne of a virgin, and presently after his Nativity, would have for his first fruits, the holy Virgin Innocentes: and being on the Cross, he would die between two virgins, his Blessed Mother, and S. john the Evangelist. Cast all your cogitations and hopes in God, and he will assist and conduct you. Carry with you the rule and the Breviary, and say the divine office the most devoutly you can: Let Brother Vital be your superior, and therefore obey him entirely; but above all, be mindful to meditate continually on the passion of our lord JESUS CHRIST: for that is it which shall make all incommodities sweet unto you, and all travel pleasing in this long journey into Spain which you are to attempt, and in the conversation and commerce which ye are to have with the Moors, the enemies of their Creator. Believe, I pray you, that there is nothing doth separate you from me, but the glory of God, and the salvation of souls, for, but for that I would never disjoin you from me. And God knoweth the grief and affliction which my heart feeleth for your departure, though in deed, your prompt obedience doth much comfort me, but it is necessary that we prefer the will of our lord, before our own.  
These good Religious began then out of love to weep bitterly, and affectionately recommended themselves to his prayers, wherein next unto God they reposed more confidence then in any other thing, saying unto him: Father send us whither you shall please, we are ready to accomplish what soever God by you shall command. But withal we beseech you to remember, that we go a 'mong most cruel men, whose tongue is unknown unto us, as also are their manners and behaviour: beside we know them to be the enemies of Christians, desiring nothing more than to drink their blood, and ours with so much more fury and passion, when they shall know we endeavour to convert their people; for accomplishment whereof, we acknowledge our forces to be most infirm and ourselves very insufficient, if the mercy of God do not by your prayers assist us: and therefore we recommending us unto them, demand your holy benediction, that we may undergo this obedience to the honour of God and the salvation of our own and the Infidels souls. S. Francis then lifting his eyes all bathed 
The benediction which S. Francis gave them.  with tears towards heaven, blessed them in this manner: The benediction of God the Father, the love of the Son our Redeemer JESUS, and the grace of the holy Ghost descend upon you as it descended on the Apostles: conduct, comfort and fortify you in afflictions, that you may valiantly resist, courageously assault, and gloriously subdue your enemies, sith God sendeth you for his glory and service. And fear not, for God goeth with you to be your protector. So being full of tears he dismissed them: and these Apostolical Religious took their journey conformably to the Rule of the holy Gospel, on foot, without money, 
Luc. 10.  scrip, or staff, barefoot, with one only coat, poor course and all patched: but yet in exchange of all this, they had the grace of God, that safely and securely conducted them into Spain.   

How Brother Vital fell sick in Spain, and would that leaving him alone in the hospital, his Companions should proceed on other journey: and of his death.  
THE II. CHAPTER.  
THese good Religious being arrived in Arragon, Brother Vital their superior, fell sick and kept his bed, the others expected there some time to see the issue of this sickness, which daily increasing, Brother Vital said to his companions: My beloved Brethre, you see my sickness is violent, and what willbe the issue thereof, I know not: wherefore I will no longer detain you from proceeding about that which hath been enjoined us: it having been always my desire to accompany you if it pleased God, who I suppose hath ordained that I proceed no farther, in respect that being too great a sinner, I am not perhaps worthy of your company, or to be employed in so worthy an office. It is therefore necessary, that you leave me in this hospital, and that you apply yourselves to this holy enterprise of the conversion of this people to God, who hath thus far conducted you by obedience: and be not grieved to leave me here alone, for his divine Majesty will provide for me: Proceed then on your journey, accomplish the will of God, and be mindful of the admonitions of our holy Father, with a special care not to transgress them: and pray to God for me, constituting Brother Bernard the preacher to be their superior. The poor Religious having heard the said proposition, with extreme sorrowful and sobbing sighs, that sufficiently discovered the bitterness that afflicted their spirit, they bowed down their heads, calling God to witness of the grief they had to leave him so alone: but because their obedience unto S. Francis and him so required, they acknowledged themselves ready to obey: and so having received his benediction, after they had lovingly and charitably embraced each other, they departed, beseeching him by his prayers to obtain of God that they might again see one an other at least in Paradise. This poor Religious remaining then alone in affliction daily weakened, till having understood the martyrdom of his companions, and given thanks to God for it, he was so afflicted for not perticipating with them, and for having lost that crown, that burning with charity towards God, this fire in such sort augmented that by his good will and desire, he shortly after received the ●ame crown in his bed, making of himself a grateful and pleasing sacrifice unto his divine Majesty, and so hastened to meet them in the other world. Thus much for Brother Vital. We must now discourse of the combat of his companions, who still ma●ching further on, into Spain, even unto Portugal, never ceased in time and place convenient to preach unto both Catholics, and heretics, whereof then the number was great in Spain, and every where produced fruit most pleasing to the almighty, whose grace had conjoined them together.   

How the five Religious arrived at Conimbria, where they prophesied unto the queen her death, and their own Martyrdom.  
THE VII. CHAPTER.  
THe said Religious being arrived at Conimbria a famous city in regard that it was the university of the kingdom of Portugal, as also being very ancient and right noble, there they found the queen Vraca wife of king Alphonsus the second, who incontinently invited them unto her, & entertained them with great devotion, as exceedingly affected unto their Order, and then very lovingly demanded of them whence they came & whither they intended, and withal offered to relieve them in all their occurrences. They briefly answered her & discovered unto her their design: to wit, that they were sent by their General Brother Francis, to preach the faith of JESUS CHRIST to Infidels. But the queen not content with this slight narration, put them into discourse of divers spiritual matters, as one more thirsty of the word of our lord then a hind of fresh water. With whose discourse finding herself exceedingly edified and comforted, & perceiving their extreme fervour, and to what degree of the favour of God their merits had raised them; she drew them a part, & conjured them in his name for whose love they had resolved even to endure death, so much to gratify her, as by prayer to procure revelation from God of the time and hour of her death: not admitting their excuses which were, that it would be a great temerity & presumption to seek to know the secrettes which God for deep & great considerations would not have known unto men: adding withal that they were not worthy to obtain the same, & divers other such reasons; but she so importuned them, that they were at length constrained to accord unto her: & having to this end applied themselves to prayer, they understood from God that, and more than they demanded, whereupon they went unto the queen, and thus spoke unto her: Madam, let it not, if you please, be troublesome unto you to understand that which you have so instantly required of us: and so much the less because we assure you that no creature loveth you so much as God, who will in no sort dispose of you but for your good, and greater glory. Know then that you shall die before your husband and in short time, and we shall join with you near about the time, whereof we will also give you an infallible token. You shall understand, that within few days, we shall die by the stroke of the sword, for the faith of our gracious Redeemer, for which we infinitely thanck his divine majesty: exceedingly rejoicing, that it hath pleased him to elect us to be of the number of his Martyrs. But when we shall have accomplished our course, the Christians of Marrocco shall bring our bodies into this city, to the meeting whereof, you and your husband shall come in great reverence and solemnity. When then you shall see these things, hope and know that your term shallbe expired, and that you shall shortly be through love united with God, there to reign eternally.   

How the five Martyrs arriving at Alenquer, the Infanta provided them shipping & other necessaries, to go to Seville, and secular habits, thereby to pass unknown among the Moors, who otherwise would never have permitted them to pass.  
THE IV. CHAPTER.  
THe five Religious having taken leave of the Queen, who gave them letters of favour & commendation unto Alenquer whither they intended their journey, in which city there was already a Covent of Frere Minors whom they visited, where for certain days they comforted one an other, in mean while they also bethought themselves of commodious means to go to Lisbon, distant thence about eight leagues; in which time they were advertised of a merchant's ship, wherein they understood they might pass, by the favour of the Infanta Sanctia, the daughter of Sancho second king of Portugal; who resided in the same city & there kept her Court, they presented unto her the letters of the foresaid Queen, for whose sake she gave them a gracious welcome, being one of the most pious & virtuous ladies that all Christendom did then afford, and had rejected great matches, to conserve her virginity, whereof she made such esteem, as she desired rather to be deprived of Paradise, than to have her chastity violated. She was in deed, endued with all virtues, and lived in great abstinence and fasting, wearing next her flesh a hair cloth in steed of a smock, praying day and night, giving and distributing her revenues unto the poor. She was a true mother unto the poor, considering the affection wherewith she relieved, comforted, and assisted them. She then having heard related the admirable works of S. Francis, and his Brethren, when they were there, the year 1217. she called then unto her, and built them a Covent without Alenquer, in a solitary place, against the river, by reason of whose overflowing, she admitted them into her Palace, where she builded them a little monastery, as a place more healthful, free from the inundations of the water, and more commodious for her. The pious Infanta then having understood the holy and firm resolution of these said Religious, commended it exceedingly, and for the time of their being there, entertained them very courteously, discoursing always of spiritual matters. She gave them secular habittes, that they might travel the more commodiously; for otherwise they might have been entercepted in their passage, neither would the merchants have admitted them into their vessels together with them in their habittes, if they had in any sort discovered their design, for fear to offend the Moors, whose disfavour they would not have encurred for any thing whatsoever, as people more respecting their profit then their honour or salvation, and more hungry of money, then of the glory of God. Therefore then did they remain some time in that city, in mean while their hair did grow and increase, so that their crowns or other distinctions could not be discerned from secular persons: at length, commending their pious desire prompt obedience, and fervour of charity towards God and their neighbour, encouraging them also of her part, though needlessly, she sent them to Lisbon as worldlings and unknown, there to embarcke themselves for Seville, having withal formerly furnished them with what was necessary.   

How the said Religious arriving at Seville, and having cast off then secular habit, did preach to the Moors, and of the beginning of their tribulations.  
THE V. CHAPTER.  
THe good Religious, not without much trouble arrived at Seville, where they disbarqued themselves. This city was then possessed and usurped by the Moors, they lodged in the house of a Citizen, that was a Christian, rich, noble, and devout, there they put off their secular habits, took their own, and then for eight days together applied themselves to fasting and fervent prayer, with tears begging day and night of almighty God, that he would please to assist and further them, that they might begin their enterprise to the glory of his divine majesty, to their own, and those ruined soul's salvation, and that he would give them force to die for his holy faith. Now being deceived by the exterior appearance of the devotion of their Host, they plainly discovered unto him their full intention, presuming of his advise therein: but they were much deceived and amazed, for he repenting that he had lodged them, for fear both of himself and other Christian merchants that lived there, began to endeavour to dissuade them, affirming that they would profit nothing; but would rather put themselves in extreme danger and manifest peril to lose their own faith, by means of the terrible torments which would be inflicted on them. Which these good Religious understanding, they instantly, without giving any answer or making him other reply, forsook his house, and as courageous and valiant soldiers, went directly to give the assault to the fortress of the enemy, to wit, to the Temple of the Moors, where finding all their enemies in arms, praying to their Prophett, they began to charged and strike them with the cutting sword of the word of God, preaching and praising the faith of JESUS. But the great multitude of enemies seeing them in such base and strange kind of habits, thrust them out with the points of their daggers and strokes of cudgels, using them as fools. This beginning of trouble redoubled the pious fervour of the good Religious, making them active and desirous to suffer much more for the name of JESUS CHRIST, wherefore they determined to seek to enter into an other Temple greater than the former, and full of people, there to convince and confounded the Mahometan error, and to preach the truth of the Christian faith: but they were not permitted to enter there, but were very rudely and with injuries far repulsed. They inflamed with great zeal, to denounce & make known I. C. unto these infidels, were nothing terrified, but to give courage to themselves, said to each other: Brethren what do we? let us remember those words of our Lord I. C. Fear not, little flock, for it hath 
Luc. 12.  pleased your Father to dispose unto you his kingdom: therefore let us not desist to preach his holy faith. Wherefore do we spend time with this simple and inconsiderate multitude of people, considering the little hope we have being so few, to suppress their obstinacy? let us rather repair to their king, endeavouring first to conquer the head, so with more ease & facility to get victory of the members afterward? Let us give him the on set courageously and joyfully: let us go then, let us go preach and tell him the verity, of the faith of JESUS CHRIST, of Baptism, & of penance, in remission of sins. Let us boldly confess before him that JESUS CHRIST the son of God is true God and man, who would be borne & die for sinners, with his own blood redeeming us from eternal death, & rising again after his death, ascended unto heaven, and sitteth at the right hand of his Father, judge of the living & dead, where he expecteth us to crown us with his holy martyrs for ever.   

How these five Religious preached before the king of the Moors, the faith of jesus Christ our Saviour, and what sueceeded thereof.  
THE VI CHAPTER.  
THese Religious being thus mutually animated, went directly to the Palace of the king, at the entry whereof being intercepted by the guard, their Captain who was a gentleman of note, demanded of them what they were. They answered that they were Italiens, and desired to speak with his majesty, of matters of great importance, as well touching his own particular as his whole kingdom. Whereupon the Captain demanded if they had no letters or other token of commendations to deliver him. They replied that their embassage was to be delivered by mouth, and could not be written but in hearts, & by tongues. The Captain willed them securely to commend the affair unto him, promising to deliver it faithfully unto the king: they prayed him again for conclusion to conduct them only to the presence of the king, where he might also understand what they had to say: The Captain related the whole unto the king, who commanded them to be brought before him; where being present, he demanded them what they were; whence they came; who sent them unto him: & wherefore they were come. Whereto they answered, that they were Christians: that they came from Rome, sent from the king of kings, and Redeemer of the world, JESUS CHRIST, to preach unto him his holy faith: so that their bussines tended only to the salvation of his soul: which should be effected if he would no longer believe the doctrine of Mahomet, but in JESUS C. the true God, receiving baptism in the name of the most sacred Trinity, & that he could not be saved by any other mean. The Mory king that expected no such greeting, became despitefully furiours: for he esteemed the servants of God to have given him an extreme affront, to whom he said: O ye poor brainless men, sottish and miserable as ye are; how can ye possibly presume to utter this speech in my presence, without more respect unto my crown, or fear of the loss of your lives, already infallibly incurred, by the great blasphemy committed against my most holy Prophet; But tell me, are ye come hither expressly and in my only particular respect, or to preach also unto my people, and to delude them, dissuading them from mine obedience and their allegiance? Hereto the good Religious with a bold and smiling countenance answered: O king know that we are come to thee as to the chief of all this sect of Mahomet, filled with diabolical spirit, and to him that in the bottom of hell shall be more rigorously tormented then thy subjects that shall persist in obstinacy, to the end that thou being reduced into the way of truth & salvation, thou mayest be a mean of their conversion, as thou art now the cause of their damnation; for avoiding whereof thou must believe in JESUS CHRIST our Redeemer, who sendeth us unto thee, saying in the 
Matt. 28.  Gospel: Go and teach ye all nations, baptising them in the name of the Father & of the Son, and of the Holy Ghost, & adding afterward for them that would not yield thereunto: he that will not believe, shallbe damned eternally. This king stopping his ears, began to rage and cry out: O cursed wretches, your former lewd behaviour no doubt hath brought you hither, where it shallbe rewarded instantly; neither is there any other mean to deliver & free yourselves, but that you unsay whatsoever you have now foolishly and rashly uttered; and to receive and espouse the Religion of our great Prophett; for, so doing, I will not only pardon you, but will also make you great and rich in my kingdom, that it may publicly appear how much we prize and esteem the greatness of our Prophett: and how much we honour, respect and enrich those that prefer our Religion before their own: but otherwise, you shall for your sollie die with infinite torments, or I will enforce you to believe me: The Religious replied, if your law were not full of lies, false & impious, as it is, but just and conformable unto truth, we would receive it, but because it doth eternally damn the followers thereof, we respect not all treasure, nor fear torments; for false honours are the baits and delusions of you Moors, who truly miserable, do end together with them, because they have no longer continuance, and you are eternally damned: the merely contrary happening to us, considering that by the poverty and contempt of our days of this life, we purchase eternal treasures and honours in heaven, as our Lord teacheth us, when he said: Heap not 
Matt. 6.  up your treasure in earth, where nothing is secure: but in heaven, where you may for ever enjoy the benefit thereof. And therefore O king, be thou converted to receive this true and holy law, in regard of this recompense. And if thou so much esteem a kingdom of this world, how much more oughtest thou to esteem this eternal kingdom of heaven? turn thy heart to the sovereign and true God, who hath thus long expected thy penance, and now sendeth us unto thee, as his messengers to deliver thee from the eternal torments of hell, which are prepared for thee and all them that follow the absolutely accursed Mahomett. Take heed how thou misprise the grace which God by means of us doth offer unto thee.   

How the five Martyrs were adjudged to death by the Morian king, who at the instance of the prince his son, revoked his sentence.  
THE VII. CHAPTER.  
THe Morian king could no longer endure nor hear the preaching and remonstrance of the Religious against his sect; but being exceedingly afflicted and enraged, commanded them to be expelled his presence, and condemned them to be cruelly whipped, and then to have their heads cut off. The Martyrs than hastened to death, with a courage and countenance very joyful and contented, as they that knew themselves near to the accomplishment of what they so much desired, and to encourage each other, they mutually said: Behold brethren, behold how God doth benignly offer unto us, that which we have so long desired of him. We are at the port, let us seek to arm us well to endure this little conflict; henceforward we shall no more fear the terrible tempests of this world, nor the winds of the temptations of the devil, nor the deceitful singing of the alluring Mermaids of our flesh, the impious thenceforward shall have no more power over this our feeble body, for we go into a glorious country, to see again our first original, and to serve our Lord, whose service is to reign: there shall we receive recompense of our labours, after more than a hundred, more than the double, yea a thousand times more than we deserve. Let us now then give praise to our God; enduring this little for his love: let us restore this life to him that hath redeemed it by his own death. Uttering these good speeches, thy hastened to receive the martyrdom at the place where they were to be executed, going before the executioner, who with some other officers of justice, seeing with what alacrity they hastened to their death, began to have compassion on them as of poor foolish persons, and therefore exhorted them to reflect on their own case, with these or the like words; Do ye not consider your own misery, thus rejoicing, being so near the loss both of this life and the other? deny that which you have unadvisedly and impiously, or at least temerariously uttered against our law, and against the person of our king; and to this effect we will seek to obtain you favour, and to enrich you with temporal substance, and our Prophett Mahomett, who is very merciful, will pardon you, and benefit you in the other life. The Religious hereunto answered: your richesses, delicacies, allurements of this world, are as false and deceitful as your law and your promises: and therefore let them be your portion that give credit to such delusions. For our parts, we believe nothing more certaives and glorious, then to endure for the truth and the name of JESUS CHRIST, sith that only is the secure way to eternal life. Therefore do we so joyfully contemn the present life with all the wealth thereof; considering with all that it is but a puff in comparison of eternity. And the false Prophett whom you honour being in hell, can neither obtain mercy for himself, nor for any others. There did accompany them certain Christians, who much feared, that the extremity of the torments might enforce them to renounce their Faith. The son of the said king of Seville who was present with his Father when he gave sentence against the holy Religious, perceiving his fury to be somewhat appeased, said unto him: Upon what reason, Father, have you so lightly given order for the death of these men? It were not amiss (under correction of your better advise) that you commanded our priests to be called, that they may convince the impious Christians, as well by natural reasons, as by authority of the law: for mine opinion is, that proceeding otherwise, you put them to death unjustly even according to our own laws. The king weighing what his son had said, and a little moderating himself, commanded that they should not be executed, but should be imprisoned in an high and strong tour, till it were more maturely concluded what should be done against them.   

How the Martyrs preached through the batlements of the tour where they were prisoners, and therefore were shut up into a deep dungeon, then presented to the king, and at last by advise of the Counsel, sent to Maroccho.  
THE VIII. CHAPTER.  
THe Martyrs by this revocation, felt in their hearts a double martyrdom, fearing that God would withdraw from them his grace of suffering for him, by reason of some imperfection which he saw in them: nevertheless entirely yielding themselves into his hands, they resolved on their part to perform their due obedience of preaching, what soever issue it should please his divine Majesty to work thereof: and to this effect, they mounted to the top of the tower, and out at the batlements they preached unto the Moors that passed by, with a loud voice crying unto them: Poor blinded people, believe in the true God and Lord JESUS CHRIST, and abandon the superstition and impiety of your unfortunate Mahomett: otherwise your law▪ and all you shallbe eternally damned. Now is the time of penance: God sendeth us to visit you, receive his word of sufficiency to save your souls: forbear to lend any more your ea●e to the d●uill and to his illusions, if you will not be eternally tormented in hell. Such and like matters did these holy Martyrs preach: whereof the king was incontinently advertised, who commanded them to be thrust down into a deep dungeon, where they persisted in continual prayer, the space of five entire days preaching also to the other prisoners. After that, the king caused them to be brought before him, supposing they had binreclaymed and repentant: therefore disirous to gain them by menaces, terrors, promises and mercy, to allure them to his sect, he said: O ye sottish and blinded, have you not as yet acknowledged and abjured your error? Do no longer abuse my clemency, who have so long expected your repentnace, as also my holy Prophett, who, though you have blasphemed him, is so gracious, as he will not fail to pray to God for you. Now I ordain and at this present pronounce, as a final sentence, either death by the most cruel torments that without any delay can be invented: or my grace with all the honours and richesses that my best favourites enjoy. The glorious Martyrs very constantly answered him, as they had at other times affirmed, that they nothing respected honours and temporal richesses, and much less those torments, nor death itself; and therefore would yield themselves to be disposed at his pleasure, considering that their bodies and souls were so firmly grounded in the love of their Redeemer JESUS CHRIST, that every hour which they expected to meet him in Paradise, seemed to them a thousand years, knowing that there they should live eternally, without fear ever to be separated: then they added: Our God is the sovereign good, and not your Mahomett, for whom, as also for all his adherentes, are prepared eternal torments, which they already experience, as you shall▪ one day, if you be not converted, yea without hope ever to get out of hell, where you shall call and cry, but none shall answer you. There shall you repent in vain, that you followed not our Counsel which God sendeth you: there shall you be in horror, grief, sorrow and eternal despair which God hath prepared for them, whom at the terrible day of judgement, he shall find to have been contrary to the true faith of his Son JESUS CHRIST, true God, and true man, there to live in perpetual torments, as they who are his, shall live in perpetual joy. Then O king, thou shalt not escape his hands, though thou seem now to have some power, which is a singular benefit bestowed on thee by God, to see and expect if thou wilt be converted unto him; and happy art thou if thou canst acknowledge it. The king already experiencing the force of the holy Ghost that spoke in his servants, remained utterly perplexed: Nevertheless returning them to prison, he commanded that they should be loaden with irons, and that bread should be given them by the ounce, and water by measure. They remained certain days in this pitiful estate, in mean while nevertheless, he advised with his Galociers and Counsellors of estate, what was convenient to be done with them. Some of them gave their opinion, that it was not expedient to do them any hurt, because, said they, they are franctike and senseless, as may be judged by their foolish and sottish discourses, so rashly and indiscreetly uttered. Others answered the king, that it was not fit for him to imbrue his hands in such base blood, but better that he returned them from whence they came▪ to which purpose there was fit commodity of a ship prepared for Marroccho, where there were many Christians. The king admitted this Counsel, and sent them away in the said shipping.   

How the Martyrs arrived at Marroccho where they preached, and being thence expulsed they returned again.  
THE IX. CHAPTER.  
THe Religious being arrived at Marroccho, in company of a Spanish knight called Peter Ferdinando of Castro Castillan, who was then retired and dwelled in Africa, in the Court of Miramolin king of Maroccho, by reason of some disagreement which he had in Castille: this man conducted them to the Palace of the Prince of Portugal, Dom Pedro brother to king Alphonsus, that then reigned, who upon certain wrongs and injuries received of the said king his brother, was likewise retired unto the said king Miramolin: he entertained them with much contentment, fournishing them with all necessaries, being much amazed to see them in a habit so course, scanty, and short: their face so wan, and their other parts so thin, that their skin seemed to be sowed to their bones, their eyes hollowed, and their shoulders crooked and bended by the wearisomeness of their painful life, and mortification of their flesh; and notwithstauding there appeared in their countenance so gracious a virtue, and such a fervour and joy of spirit, that they seemed in deed Angels of Paradise, exteriorly dead, but living and burning in such sort interiorly with the love of God, that they esteemed death but as a play, and sought it as a precious and wishful thing, burning with charity towards their neighbour, and most zealous of their salvation. Which the said Prince having well considered, as also the affliction which he understood they had endured at Seville, to purchase the crown of martyrdom, fearing that by attempting the like there, they might trouble the whole Realm, he laboured by many pregnant and probable reasons to dissuade & divert them from their pious intention; but these glorious Religious, already martyrs in will, perceiving the intention of the Prince, very early the next morning without saying any thing unto him, went out, and settled themselves where they saw most Sarrazins, to preach boldly unto them the faith of JESUS CHRIST: and being afterward informed that their king was gone to visit the sepulchers of the kings near the city, and was incontinently to return, and understanding which way he was to pass, they went out of the city to meet him, where they made choice of a place somewhat high whither they ascended to be better heard: Brother Berard, who had better knowledge of the Arabian tongue then the rest, when he saw the king to approach, began with a loud voice to preach unto him the Catholic faith, and what one must believe to be saved, telling him that it was necessary for him to abandon and adjure the sect of Mahomett. The king exceedingly admired to perceive the confidence wherewith so poor a man did speak: and with other of his followers endeavoured to put him to silence, but failing therein, and therefore reputing them for fools, he commanded them to be retired to the land of the Christians. The said Prince of Castille himself sent two of his 
The five Martyrs were 20. days without meat or drink.  people after them to accompany them even to Cepte, and there to further their embarcking for Portugal, to prevent that they should not be abused: but they conninglie escaped those Conductors, and returned to Maroccho where they preached in a public place inducing the people to renounce the law of Mahomett. Which the king understanding, he caused them to be cast into a deep dungeon, and forbade to be given them either meat or drink: in this manner did they continue twenty days: in which time they were relieved only with divine grace: in the mean time there befell such an intemperate heat of the sun beating upon Maroccho, that it brought the people even near to death; the Moors therefore fearing that it was a divine vengeance, made means to the king by a man of worth that loved the Christians, and was in favour with his majesty, to release out of prison those poor barefoot Creatures, and to commit them to the Christians, who should have charged to banish them out of his kingdom. The king called the Religious before him: but he was exceedingly amazed to see them, after a supernatural and monstrous fast, so fair, so gracious, so fresh and well disposed as they were; and therefore he demanded of Brother Berard; who had given them to eat. Whereto he boldly answered, that if he would become Christian, he should know the omnipotent power of God, and how he relieveth and nourisheth his servants in this life, whom he conserveth always to recompense them eternally in haven. The king made no reply, but only caused them to be delivered to the Christians for the end aforesaid, who shut them into a house, and afterward sent them in secure guard and company (as they thought) to have them embarked at Cepte, upon the first occasion of shipping for Spain: But they gave the slip to their keepers, and returned to Maroccho as before; which the aforesaid Prince having understood, he caused them to be apprehended, shut up and strongly guarded in his own palace, for fear that by their means the Christians of Maroccho and himself also, might receive some trouble and disaster.   

Of a notable miracle wrought by the five Martyrs in the army of the king.  
THE X. CHAPTER.  
THe king Miramolin at that time was advertised that the Arabians were entered into his kingdom, where they made havoc and destroyed the whole country: Upon which occasion he gathered his forces to encounter them: and by the help of the said Prince, and of many gallant Portugal gentlemen, which he had with him, he defeated the Arabians, whom he chased far away, and so poursuing them, they came into a valley where they could find no water either for themselves or their horses: so that for three days they knew not what to do, being near death with thirst. And because the earth seemed to be somewhat moist, they licked it with their tongues: coming to the height of a mountain, they burned and became outrageous with thirst without any redress, and yet greater was their despair when they found the wideness of the Country to be of greater extent then that which they had passed in dryness: but considering that when they should return, they should all die with thirst before they should find water, they knew not way to take. Now the said five Religious, having by the providence of God again deceived their keepers, came to the Camp which they found in despair, where perceiving the cruel thirst that afflicted the army, they publicly with a very strong confidence which they had in the divine majesty, offered to procure unto the Moors as much water as they should need, on condition they would be converted unto the faith of JESUS CHRIST, assuring them that if they would be baptized with the water of baptisms, they should not want water to drink. This proposition coming to the ears of the king; he said this dryness befell them upon no other occasion, but for neglecting the punishment of the great blasphemies of the said Religious, against his great Prophett Mahomett. These good Religious seeing the obdurate hearts of the king and his people, to make known the omnipotency of JESUS CHRIST, and the truth of the Catholic faith which they preached, resolving not to lose the occasion presented to manifest the glory of God, for the salvation of the souls of those people, applying themselves to prayer, Brother 
The five Religious obtained of God water in an extreme necessity.  Berard took a staff, and therewith made a little hole in the earth, whence issued out water most abondantlie and sufficiently to allay the thirst, not only of the men but of all the horses and camels of the army of Miramolin, yea they received thereof and made provision for the days following: which done, the said fountain incontinently dried up. This gave so general an applause, and the Christians and very Moors were so edified thereby, that they desirously sought to kiss their habittes, and to honour them as saints of God, only the king persisted obdurate, as an other Pharaoh, and a Priest of the Moors, that a 'mong them was reputed for a S. who often disputed with the said Religious, and particularly against Brother Berard, and because he was ordinarily vanquished, but especially by reason of this said miracle, he full of grief and affliction fled, and was never after seen amongst the Moors in that country. The prince sent the said Religious again into his Palace under strict guard, for fear lest if they should preach, they might more scandalise the king▪   

How the five Martyrs returned again twice to preach to the Moors, for which the king delivered them over unto justice.  
THE XI. CHAPTER.  
THey that had charged of the said Religious, being Christians, did so reverence them, that they could in no sort enforce them nor carry too wachful an eye over them, by which means they escaped as formerly they had done. This being upon a friday when the king according to his custom was gone to visit the sepulchres of his predecessors, they used means that he might hear their predication at his return, as once before they had done, which they enterprised: but the king so disdained it, that he caused them incontinently to be apprehended, and in extreme choler commanded a noble man of the Moors called Abosaide, one of the principal of his Court, first to torture them, and then to put them to death: but it succeeded otherwise, for this noble More was present at the miracle which these Religious SS. wrought in the army when they satisfied it with water, and so out of devotion and compassion which he had of them, he was content not to meddle with them from noon until night, notwithstanding the express command given him by the king, whom he presumed might be appeased and pacified by the frequent and humble petitions which the Christian noble men and gentlemen would present unto him. But they perceiving how much the king was incensed against them, for the injury which he pretended those Religious had so often reiterated upon him, they all quietly retired into their houses, where they carefully kept themselves close, not daring to appear, for fear lest they might freele the effects of the choler of the king; whereof in deed there was apparent reason: for withal, the Moors were so enraged against the Christians, that they had a will to massacre them all, in revenge of the injury done to their sect and to their Prophett Mahomett. at night the said noble man convented before him the Religious, who came to his lodging very joyful, all manacled and enchained. But were it upon necessary and urgent affair that he had, or would he take occasion to defer their condemnation, he was not then at home; wherefore they were delivered to an Apostata More of our Religion, that had renounced Christianity, to be carefully guarded; and very early in the next morning, they brought them again to the lodging of the said noble man, whom neither then did they find, for they understood that he was out of the city and the king also, and would not vere speedily return; they then committed the saints to prison under strong guard, who, albeit they were enchained, beaten, and exceedingly tormented, had nevertheless their speech always free, which they spared not to employ for the conversion unto JESUS CHRIST, of those that so strictly kept and rudely entreated them, who in disdain thereof, gave them sound buffettes spett in their faces, and abused them most outrageously. All this did not hinder these good Religious from preaching both to them and their other fellow prisoners, where they remained certain days in very extreme want of food and all other necessities: but afterward the Christians provided them whatsoever was needful, in the most secret manner they could; and at length dealt so effectually, and so gained those that had charged of them, that they condescended to permit them to depart, on condition they should be securely conducted even into Spain: for the said Christians feared and suspected the hatred the king did carry them, by occasion of these said Religious, who deceiving their keepers as before, escaped from the place they lodged the first night out of Maroccho, and the next morning were seen again at a public place preaching constantly the faith of JESUS C. advertising the Moors, that if they did desire to discardge themselves from the sottish delusions of Mahomett, and free themselves from hell, they must necessarily be baptized. The Moors thē●ā furiously on the SS. did beat & abuse them despitefully & with tumult and exclamation; but these true Religious endured this affront; like courageous and invincible lions. Then after infinite injuries and beatings, these simple and innocent sheep of JESUS CHRIST were led to the lodging of the governor, in most ignominious manner: for they most rudely threw them to the ground, trained and trampled on them, as if they had been brute beasts.   

How the five Martyrs preached to the Governor of Maroccho.  
THE XII. CHAPTER.  
THe courageous Servants of JESUS CHRIST, being presented before the parlemental seat of the Moors, with their hands manacled behind their backs, all bloody and imbrued with the blows given them by the people; the chief precedent made them this demand: Obstinate men, and temerariours enemies of our faith, whence are you? whence come ye? what is your design? whence proceedeth such a presumption thus to blaspheme our great Prophet? The SS. answered that they were by nation Italians, and came from Portugal: but, said the precedent, who permitted you to enter into this kingdom, so presumptuously and boldly here to preach a new doctrine cotrarie to the faith of the Moors? Brother Otto a Priest, constantly answered, that as for their preaching, it came from God, who is to be obeyed rather than men, because, said they, our Lord JESUS CHRIST is the Creator, Redeemer, and sovereign master, to whom whatsoever is in the world is subject, and none is able to resist his holy will, he hath left us this commandment, that we should universally preach his holy gospel, therefore are we come to preach to your king and to yourselves, to denounce unto you the words of life, that being illuminated with divine grace, you may discern in what error you are, to come afterward to the true way of salvation, as we shall demonstrate unto you, if you please to give us audience. Besides we are sent hither by our General, Brother Francis, who as well by himself as by his Religious, traveleth over all the world to preach unto Insidels (by an exceeding love and desire of the salvation of souls that induceth him) the true way of faith, notwithstanding you carry us so great an hatred. The precedent answered, you poor blinded & ignorant wretches, deceived as ye are, to esteem them for utterly lost that follow not your doctrine, but tell me a little, what is that truth which you have found, and whither it be possible that there may be an other way of salvation then what we profess. Brother Otto replenished with the holy Ghost replied: JESUS CHRIST is the sovereign verity, and the true and only way that can conduct to the port of salvation, by mean of his holy faith: which consisteth in believing him to be God and man, God three and one, Father, Son, and Holy Ghost: and true man borne of the Virgin Mary, Creator of all this frame of the world, true man conjoined to the divinity, and Redeemer of all the men in the world, that were already lost and condemned by the sin of Adam, in which humanity he conversed with all, he instructed all, and saved all those that would believe in him both then, at this present, and even till the day of the last judgement, he suffered death and passion to pay by his precious blood, our proper and particular faults, and incontinently after arose again to conduct us all also to heaven: whence he shall come hereafter to judge on earth the living and dead: he shall then come in his majesty, where neither human forces, nor richesses, nor kingdoms, nor Empires shall in any sort prevail; man being obliged to stand naked and alone, accompanied only with his works, good or evil, according to which he shall judge him, giving to his SS. eternal glory in heaven; and to others that would not believe in him, eternal fire in hell. The Precedent smiling said: And how know you these things to be so certain as you avouch them? Brother Otto answered: By the testimony of the holy scriptures dictated by the holy Ghost, which have revealed unto us this verity, by testimony I say of the patriarchs and Prophets of the old testament, as also by the doctrine and testimony of our Redeemer JESUS, who is the way, out of which there is none at all: the truth, out of which is nothing but deceit: and the life, out of which is only death; likewise by the predication of his holy Apostles, confirmed by many great miracles, which propheties for the most part are fulfilled, and only remain those that are for the end and consummation of the world: in such sort as we ought also to believe their doctrine, and with greater reason and foundation than you have for your superstition, considering that you believe only upon the writing of your false prophett Mahomet which is not assured or confirmed by any testimony more than his simple deceitful and lying word: and we besides the said confirmations and accomplishmentes of matters foretold by our Prophets, have infinite miracles wrought by our Saviour JESUS CHRIST, and his hol●e Apostles, Martyrs, Confessors, and Virgins, that give us proof of the holy, yea most holy and most assured faith; for we have seen to be cured an infinite number of diseased persons, infinite possessed creatures delivered, the necessary use of members restored to the maimed, the blind illuminated hearing and speech restored to infinite deaf and dumb, lepers cleansed and purified, and finally the dead already putrefied to be raised, which you cannot avouch of your false Mahomett; therefore rejecting this vain and abominable belief, embrace ours, approved by so many tokens and testimonies divine and human: fly this manifest illusion, take from before your eyes this false cloud, that obscureth them, only by reason that you are borne in such an accursed law, and nuzzled therein; for believe that as soon as you shall begin to give place in your heart to the holy Ghost, you shall interiorly feel such a light and force, that you will after do more of yourselves, the we can by words express; and by your example you shall open then gate of salvation to the simple people. Take knowledge therefore with me, I beseech you, how your miserable prophett leadeth you together with himself to eternal damnation, by means of many of his falsities and sins, that he hath taught you, which are out of the true and only way of salvation. And if you desire to save your souls, you must necessarily follow the true light of life, which is ready to illuminate each one, and resist no longer the holy Ghost that calleth you to his kingdom.   

Of the constancy of the five Martyrs in their torments, and how they were visited in prison by our Lord.  
THE XIII. CHAPTER.  
But the Precedent hearing this notable discourse, and fearing the people might be converted by such pregnant reasons, filled with a zeal towards his own law, proposed unto the holy Martyrs one of these two elections, either that they should yield honour and glory to his Prophett, for the blasphemies they had uttered against him, and should freely preach his law: or else should prepare themselves to endure such cruel torments, as should enforce their death. Whereto Brother Otho, replenished with exceeding joy for the desired advertisement they heard of Martyrdom, answered: if fear of death would terrify us, we should perhaps advise to admit your law, as many miserable wretches, that for fear to lose this transitory life lose the eternal. But our Redeemer hath strengthened and 
Matt. 10.  fortified us against that pusillanimity, when he willed us, not to fear those that have power only to torment this wretched, vile and frail body, but him that can torment both our body and soul eternally 
Luc. 21. & 2. Tim. 2.  in hell: Therefore, for as much also as we know that he only shallbe crowned, who shall constantly persever to the end, do what you will: for we hope in the divine Majesty, that your executioners shallbe rather be weary of tormenting us, than we of joyfully enduring for the love of God: considering withal that we repute this death received for JESUS CHRIST, as the gate of life, whereby we are to enter. This judge seeing their constancy commanded them to be separated and committed to several places, and cruelly whipped, and that after the executioners were wearied, there should salt be put and vinegar powered in to their wounds, and lastly shut up in prison, all which was done: and the next morning he caused the same to be iterated, and then he sent them to a public place unto the people, that they might be revenged on them for the injuries committed against Mahomett. They were brought thither naked, their hands bound behind their backs, and cords about their necks: there, were their wounds renewed and their passed afflictions redoubled: for besides that they were cruelly beaten & scourged, they cast them upon broken glass and sharp pointed flintes: 
Cruelties of the Mahometans upon the 5. Martyrs.  whereon they roled and tumbled them: afterward they cast boylling oil on their bodies, omitting nothing that might exulcerate their wounds: each of them esteeming it a great sacrifice unto Mahomett, to exercise most barbarous and beastly kinds of tortures, or to invent them for discharged of their fury against the holy Martyrs, who notwithstanding, in the midst of the said afflictions did with a loud voice praise and cofesse our Redeemer JESUS CHRIST, demonstrating that they respected not the torments which they endured nor the injuries disgorged against them: for one cannot imagine that beastly, dishonest and infamous words which were not then uttered unto them; but the most insupportable unto them, were the blasphemies which they used against God. The whole day and part of the night, was spent in this pitiful spectacle, them were they returned to prison, where with all their hearts they gave thanks unto God, and encouraged each other. Now the immensive and infinite bounty beholding from heaven his holy servants, voutsafed to give them a farther consolation with his visible presence, appearing unto them in a most resplendent light, wherein they found an inestimable sweetness and such, as they utterly forgot whatsoever they had suffered and endured. This light so spread itself, that it was also seen of the keepers, who therein seeing many shadoes of persons were fearful, & suspected the prisoners were escaped therewith. And therefore they hastened to a prisoner that was a good Christian called Peter Hermand, to whom they related that they had seen the holy Martyrs escape and ascend unto heaven in a bright and clear light. He conjecturing, that this might be some notable vision seen by them, did comfort them: & bid them not to fear, affirming that he had heard them all the night to sing & praise God; which they being desirous to prove, as seeming probable, they went and found them all in prayer very joyful and content in their prison, as if they had not endured any affliction.   

How they were presented before the king Miramolin, whom they put to silence and confounded.  
THE XIV. CHAPTER.  
THe next morning, the king returning from the fields, and understanding what had passed touching the Religious, heresolued to see the end of their proceeding, and either to convert them to the law of Mahomett, or else to have a most cruel revenge upon them. Which the foresaid Prince of Portugal Dom Pedro perceiving, repaired to the said Precedent, and prayed him that after the said Religious should be dead, their bodies might not be committed to the disposition of the Moors, but of the Christians: which he obtained. The said Martyrs were then brought before the king, their hands manacled behind their backs, their face swollen, blue, buffeted, rend and all bloody as was all the rest of their body, with the blows of the day precedent, seeming rather dead than living creatures: the king then beholding them with favourable eye, said: Well, you now being in my presence, whither do you rather desirer to be mine enemies and rebels, and as such cruelly to die; or my friends, and as such advanced to the principal degrees of my kingdom? The holy Martyrs answered, that he might well hold them for his good friends, sith they were come from so far a country only for his cause, and for the love of him and of his kingdom, to save them from perishing and going to hell eternally damned, putting their lives in hazard for the salvation of their souls and bodies. The king, upon these words, considering the resolution and invincible fortitude of the holy Martyrs, was utterly confounded in himself: wherefore as extremely enraged he retired into his closets to consult what to do with them, sith he could draw them to nothing either by sweetness or extremity: the holy Martyrs on the contrary praising God for that he had given them grace ever till then to preach his holy faith, notwithstanding the buffets they ●ad received to put them to silence.   

Of a conference between the said Religious, and a noble man of the Moors.  
THE XV. CHAPTER.  
THere was a warlike noble More, desirous to attempt if he could by fair means and speeches gain them: but he no more prevailed than the others: for he endeavoured by sweet words to persuade them to obey the king, who was more careful of their good than themselves, considering that being in his power to torment them and prolong their tortutures in deferring their death, he nevertheless endeavoured to make them see their errors, notwithstanding the injuries he had received of them, and their great blasphemies uttered against his great prophett Mahomett; who all men know how grateful he is to God, sith with his own mouth he hath dictated unto him his holy law, wherein if they would live, he would in behalf of the king promise them they should be most advanced in his kingdom, and should ever rule and govern in this world, expecting, by the intercession of their great Prophett Mahomett, a double crown of God after their death. Whereto Brother Otho with a zealous fervour answered: Vade retro Sathana, avant from my presence thou hideous and infernal devil: for we, with a firm and lively faith adore, and plainly confess, the Father, the Son, and the holy Ghost, God in Trinity and unity: but thou miserable wretch, that art already condemned to the eternal fire, where he is whom thou adorest, having compassion of thyself, and performing thy duty, oughtest to be converted, it were more necessary for thee to show they self more respective of thy own salvation then of ours: we having made choice of this assured way the more readily to attain the eternal kingdom. And having spoken this, touched with a just and zealous disdain, spett twice upon the ground in token that he abhorred the Moors proposition: which the More took so offencively, that in extreme fury, he would willingly have drawn his sword to have slain him, but that it was death to draw a weapon in the kings house; and therefore he only gave him a sound buffet, saying: go sir master and learn to govern your tongue an other time. This good Religious then as a true disciple of JESUS CHRIST, incontinently answered: Brother God pardon you: for you know not what you do: then tuurning his face, he offered him the other cheek, bidding him strike as rudely as he would, being as ready to eudure both that and more for the faith of our Saviour JESUS CHRIST. The More not well hearing this reply, was exceedingly amazed when he was advertised thereof and turning towards his own people, he said: These lewd Christians shall not escape the justice of our king, which this day shall sharply be inflicted on them: But these miserable wretches understood not that kind of revenge, known only to a few of the true servants of God.   

How the king attempted again to stagger and corrupt the holy Martyrs▪ by promises.  
THE XVI. CHAPTER.  
THe king in the mean time resolved to assault them with a new temptation, whereby presuming to prevail, he reasoned with them in this manner: you would repute yourselves truly and really happy, if you knew the grace which God and our great prophett offereth you, in that they so pacify my courage as I cannot revenge me on you in such sort as your offences and demerits require; but on the contrary, in steed of punishing you, I seek by all means to gratify you. Hereupon the king freed his chamber of all the company but some few favourites, and caused to enter five fair and young gentlewomen richly attired, then said to the five Martyrs: Note well what is in my clemency: I know well, that your extreme poverty and misery, such as your habittes do demonstrate, hath troubled your brain: but I hope by courtesy and my meree liberality to cure you, for I will espouse you to these gentlewomen, with whom I will give a rich dowry, besides the portion of their parents, who are the greatest Peers of my kingdom, and whose substance you shall inherit, upon this only condition, that you accept of our Religion, which so many kingdoms and great personages do embrace. The holy Martyrs stopped their ears against these deluding promises made by this subtle and creafty tyrant, whom they freely answered: O accursed of God, assure thy self these thy delights will shortly conduct thee to the gulf of hell, in the bottom whereof thy false messenger of God Mahomet attendeth thee: to the end that as thou obeyest him in his law, thou eternally accompany him in torments: And because thou art great in this world, thou shalt also be greatly tormented, and so much above others as thou hast more pleasure than they in this miserable life. Ah wretched and miserable! acknowledge the error which thou so obstinately maintaynest. As for us by the grace of God, we know well how to fly these false and transitory pleasures, hereafter to enjoy those that are real and eternal in the glory of God, which also we offer unto thee in his behalf with remission of all thy sins: for our merciful Lord JESUS CHRIST, died as much for thee on the tree of the cross, as for us. And if thou wilt not be ingrateful towards his divine majesty, acknowledge his graces and repent thee of this filthy life thou leadest, which hath been taught, by thy false Prophett, to thee and thine, whom he leadeth as beasts by the nose of the senses after these carnal pleasures, instead and recompense whereof thou shalt eternally burn in hell. The king by this answer perceived well, that his favourable words availed no more than his promises. Wherefore as half enraged with fury for the injuries uttered against his Prophett and himself: sith, said he, you will not conceive your own good, I will make you prove what it is to offend the deity of our great Prophett, and the majesty of a crown, for myself will revenge the same with my own hands for him and me: which said he prepared himself to play the executioner.   

How the holy Martyrs were beheaded by the very hand of the king Miramolm, and how they appeared to the Infanta Madam Sanctia.  
THE XVII. CHAPTER.  
But the beloved saints of our Lord, never in all their life heard more welcome news: And therefore exceedingly joyful and content, and replenished with an admirable consolation, as knowing themselves to be near their so desired recompense, they with a great vehemence and fervour answered in this sort: O king, our bodies only are in thy power, and therein consisteth the greatest hurt thou canst do us, which also redoundeth to our exceeding good with God: therefore dispose of them at thy pleasure, for our glory shallbe so much greater in heaven, where his divine majesty prepareth us his crown in regard that we die for his holy faith, in zeal whereof we again admonish thee, and in as much as the salvation of thy soul is precious unto thee, do pray thee to leave thy errors, wherein the devil hath drowned thee, and to embrace the faith of the living God and of his only son JESUS CHRIST, who seeketh to save thee: because this flesh which thou so much tenderest, shall shortly be food for worms, and thy miserable soul, shall feel the cruel and eternal pains which the damned endure in hell. The king heard not the end of this discourse: but commanded them to be conducted to a place before his palace, that there he might execute them himself: and that thereby the zeal he had to the law of Mahomett might publicly appear, after that he walked thither with his people, where taking his great hanger, he separated them, than cried out: I am now to revenge the cause of our holy Prophett, and the derisions of our law, with mine own hands: which said, full of diabolical fury, he gave to each of the Martyrs a blow on the midst of the head, which cleaved it even almost to the chin, than he pleased himself in cutting their throats glutting his fury by the sight of their blood. So being devoutly on their knees, praying God to pardon their persecutors, they by the hands of this great 
1220.  executioner, yielded their souls unto God, the year of grace 1220. and the fourth year of the Papacy of Pope Honorius the third, the sixth of january, somewhat less than seven years before the death of the glorious Father S. Francis. These were the first of his Order which he sent unto heaven. at the same time, the five Martyrs appeared to the foresaid Infanta in the city of Alenquer, about eleven of the clock in the forenoon, she being very devoutly praying in her chamber. They had in their hands each of them a hanger in token of triumph, and spoke to her in these words: God preserve thee, O true servant of JESUS CHRIST: for so much as thou hast encouraged us, and as it were sent us to this our glorious victory, it hath pleased the divine majesty to have us appear unto thee in the same manner that we triumphed, to promise thee that in acknowledgement of what thou hast done for us, we shall henceforward be thy Advocates in heaven. Which said, they disappeared, leaving the Infanta exceedingly comforted and contented, yea more than ever encouraged in the service of her sweet JESUS. In short time after she caused a Church to be builded in the place where the martyrs appeared unto her, that thenceforward that house might serve only for the praise of God.   

How the bodies of the five martyrs were dismembered by the Moors, and how the Christians recovered them and preserved them from the fire, that could not annoy them, and of the miracle which God wrought when the Moors cutting them in pieces thought utterly to dissipat and annihilat them.  
THE XVIII. CHAPTER.  
THe bodies and heads of the holy Martyrs remained in prey to the people, who rejoiced to see them all murdered, and took pleasure to rent and train them through the city, omitting no kind of inhumanity that might be imagined, to be exercised on their poor bodies: they tossed their heads from one to an other, as if they had been balls or baloones: the Christians in the mean time praised God, for the constancy which the martyrs had, & with loud voice thanked him for the same: others endeavoured to preserve or at least with their eyes to follow their relics: which the Moors perceiving, they began so rudely to drive them away by casting stones, that it might be attributed to a miracle granted in favour of the saints, that the Christians could escape without detriment into their lodging, where they were enforced to hide and keep themselves close and secret, during three days which the fury of this enraged people continued, who of themselves would needs make a new massacre of them. These Insidels more wearied then glutted with tormenting the saints bodies, cast them among the filthy ordure of the towne-sincke, whither the prince of Portugal aforesaid sent his Cousin Sir Martin Alphonsus Theglio, and the aforesaid Chevalier Peter Ferdinando de Castro, Castillan, to fetch them away: but they yielded their souls unto their Saviour and Lord JESUS CHRIST, in this service so grateful unto him and to his saints: for they were slain by the Moors that kept the bodies; which not satisfying them, they got permission of the king, to burn them publicly altogether, and to this effect, they made a pile of wood, and thereon laid the bodies and heads: but the fire being applied thereto, could in no sort offend them, but retired to one side without touching them: Which many Christian Prisoners (that adventured to be present) did testify, and certaines Mores that were friends to the Christians, also recounted the same as matter of admiration to the said Prince of Portugal. The same may even to this day be justified by a head that is extant at S. Cross of Conimbria, the hairs whereof were never touched by the fire. But the rage of this barbarous nation not only was not qualified by this so evident miracle, but was rather increased: Wherefore hewing these holy relics into small morsels, they thought to reduce them to nothing, saying: Thus are the blasphemers and enemies of our holy law chastised. But the divine vengeance, which by extremity recompenseth toleration, suddenly sent from heaven such an unexpected tempest and storm of hail, accompanied with very frequent lightnings & thunderclaps, furious winds, and vehement rain, that the utter ruin of the city seemed to be imminent, so that the fear & terror which they had given to the Christians, returned upon themselves, yea in such sort that being fled into their houses, they scarce held themselves secure. Which gave courage, leisure, and commodity to the Christians, to gather up the holy relics by the light of the lamps of heaven, which they incontinently brought to the aforesaid Prince, none of them daring to take or keep them to themselves. And by reason that the said extremity of the storm did not permit them to find all the pieces of the holy bodies, they, partly by friendship, and partly for money, got them of the Moors.   

How the said holy relics were preserved, and of their miracles.  
THE XIX. CHAPTER.  

Punishment of one that would touch the said relics being in mortal sin.  THe Prince of Portugal having received the holy relics, presently prepared shrines or reliquaries of very great price, to place and preserve them in: But first he committed them to john Rupert, Canon of Saint Cross of Conimbria, at that time his Chaplain and Confessor, a very pious and Religious Priest, to whom he sent three young pages of his, who were very simple and virgins, that they might assist him to dry and accommodate the said holy bodies, who in the mean while never stirred out of his house, so to preserve themselves from profaning the said relics in any sort, even in thought as near as they could. These youths than dried the sacred relics in a very retired and private place, by 
How pure one ought to be to touch the said relics.  commandment of the Prince, and separated the flesh from the bones, which they put in a precious chest, to be carried iuto Portugal; then did it please our Lord to illustrate them by miracle; For a knight called Peter de la Rose, not considering what danger it is for sinners to touch the holy relics of the servants of God, would presume to present himself, notwithstanding he kept a wench whom he lasciviously entertained, but he had scarcely ascended the midst of the stairs, but he fell and lamed himself, without power to move, till being contrite, repentant, and confessed unto the said Almosner of the Prince, and recommended unto the Saints protesting to a abandon his vicious life, he obtained mercy; for by little and little arising, he descended and went half cured unto the Prince, failing only in his speech which he had lost: the Prince therefore with a great confidence commanded his Almosner to put one of the sacred heads of the saints on his breast, which done he was at the same instant perfectly cured. A squire of the Princes accustomed to handle certain pieces of the said relics, which were laid to dry on a buckler of his, without receiving any punishment, by reason that he was then free from sin: But falling one time, by instigation of the devil, into a carnal sin, as he thought to handle them, the buckler whereon they were so raised itself, that he could not reach them: whereupon reflecting on himself, he went and confessed, then returning to the said relics (which was admirable) he kneeled down before them, and the buckler being descend to the ground and returned to the sun as before, they yielded themselves to be touched. This fact cast such a fear into the hearts of the Christians of the Prince's Court, that thenceforward upon this occasion they were careful not to offend God mortally. This hath been testified by Steven Perez, Marquarid de Santeren, who was one of the three Pages that had care to accommodate the holy relics: he affirmed and swore the aforefaid, to Dom. Matheiw, Bishop of Lisbon, confessing that he oftentimes abstained from offending God, for fear to be discovered as were the others, by the said relics which he was necessarily to handle: Many of the Prince's family, have also affirmed thus much, as being present and eye-witnesses thereof.   

How the Prince departed from Maroccho with the said relics, and therefore was poursued by king Miramolin, and of three miracles wrought in the way.  
THE XX. CHAPTER.  
THe holy relics being will dried, the Prince caused the heads and flesh to be dried apart, and the bones to be separately put in two shrines or reliquaries exceeding richly adorned with gold and silver, and so placed in his oratory, where he made often supplication to the holy Martyrs, that they would obtain him the favour to escape the cruelty of the Moors, and without danger to pass into Spain. For having determined himself to carry the holy relics into Portugal, and having to that purpose divers times importuned the king Miramolin for permission, he was so far from obtaining leave, that the king on the contrary was advised to put him, together with all the Christians that were then resident in Marroccho, cruelly to death: Nevertheless God did so mollify his heart, that whereas he had many times denied the Prince himself, he then of his own motion, having sent for him, told him that he would permit him to depart against the advise of his Council, who held it requisite for the good of his estate to put him to death; but for his part he could not consent to the death of a Prince, that not only had never offended him, but had freely and willingly done him service. The Prince therefore taking hold of this occasion, and loading a mule with the said relics, he with all his family took his journey, suspecting that the king would not long continue in this good mind, but would alter his opinion, as in deed he did. But the Prince in such sort put himself to travel, that he doubled the ordinary days journey, yea he made such progress, that he was forced to spend one night in a desert place, called Arossa, where haunted many lions, so that such as saw them take that way, reputed them as persons devoured that night. The Prince was not ignorant of all this, but reposing his full confidence in God, by the merits of the saints whose relics he had, he settled them in a place where the lions were necessarily to pass in coming unto him; for they were so near as that their roaringes so full of fury were easily heard, but the holy relics being laid on the ground, their fury was so restrained, that flying 
The lions respect the said relics.  thence they were from that time never seen there. Now the king Miramolin, not having patience to endure the said relics to be carried away to be honoured: incontinently sent after the Prince, a great troop of light horsemen. Which caused two great miracles; one was that the Prince inspired of God, as the ark of the testament was of itself conducted by the kine, that it might rest where it would, so did he put the mule that carried the relics foremost of the troop, which turning them out of the direct way, conducted them through places unaccustomed to travel, by means whereof the horsemen that poursued them 
The relics miraculously saved the Prince.  could not find them. But this was not all, for as these horsemen of the Moors, were well mounted, desiring to please the king, and withal to satiat their fury, they thought it not sufficient to make their scouts about the ordinary ways, but also crossed the fields, where they so couriously pried after the Prince, that they found him; which chanced for another respect but the more to manifest the glory of the SS. of God, and of God himself in his saints. For having overtaken the Prince, and heard his people speak, they were by the divine puissance so blinded, that they could never see them; and so these Moors to their extreme amazement returned utterly confounded, and the Christians proceeded on their journey, thancking and praising God, till they arrived at Cepte; where the inhabitants with great solemnity entertained them.   

How the said relics were carried to Conimbria, and of two miracles wrought in the way, preserving the Prince from shipwreck, and curing one that had been lame for thirty years.  
THE XII. CHAPTER.  
AS soon as thy were arrived at Cepte, the Prince gave order to find out a vessel readily prepared for Spain, which done, it was incontinently fournisht which allthings necessary thereunto: they were no sooner embracked, but they were advertised that a troop of armed men of the king of Marroccho, sought them throughout the City, whereupon they weighed their anchors, hoist sails, cut their maine-cable, and made a speedy cut towards the strait of Gilbaltar, with a fresh wind that was very favourable unto them, for which they thanked God. But before they could attain the heaven the night surprised them, with such a darkness, that they could not guide themselves, in such sort that they were in extreme peril of shipwreck. But falling prostrate on their knees before the said relics, to implore the favour of God by the merits of his saints in this extremity, they were instantly illuminated with a clear light which discovered unto them their dangerous course, in way to dash themselves headlong against a rock: for which escape they presently gave thanks to God. And so proceeding on their navigation, they arrived at Andalousia, at the port of Algezire, without any danger, thence afterward at Tariffe, then at Seville; at that time the Moors possessed all those places, so that the foresaid king Miramolin, had given order to the king of Seville that the prince arriving in his kingdom, he should apprehended him, send him prisoner unto him, & put to death all his company; whereof the Christians of Seville instantly advertised the Prince, who whereas he intended to set a shore at Seville, sailed on to Galicia, where he landed, and thence went by land to the kingdom of Leon, then possessed by Dom. Alphonsus' his Cousin german; for he was fled from Portugal, upon some dissension between him and his brother, who was king. The Prince entering into the city of Astorga, lodged with a friend of his that had been thirty years sick of the palsy, whom he persuaded to vow and recommend himself to the SS. whose relics he carried, recounting unto him the marvels which by their miracles God had wrought. This poor man fell on his knees before them, and notable to speak by word, having also for long time lost his speech, he in heart and with a very strong faith vowed and recommended himself to God, by virtue of the said relics; And at the very instant in presence of divers, he leapt sound out of his bed, with a loud and clear voice praising God. The Prince being by affairs hindered from present going to Conimbria, he sent thither the said relics, conducted by a gentleman of note called Asphonsus Perez, of Arragon, who attended them accompanied by many knights and gentlemen. The king Alphonsus and the queen Vraca his wife, being thereof advertised, sent unto them with Order to have the said relics stayed in a place near the city, that they might present themselves before them together with the Clergy, to give them such entertainment as they worthily deserved.   

How the holy relics were carried to the city of Conimbria in general procession, where the king was present, and how they miraculously chose the place where they would rest, and how they transported themselves to divers places, and of the conversion of S. Antony of Padua, which by example hereof came to pass.  
THE XXII. CHAPTER.  
ALl things being fitly disposed and accommodated, the king & queen, attended with all the nobility, the Clergy and people, went a foot in procession with great devotion unto the said relics, with many crosses and banners, in token of the triumphant victory of the holy martyrs. Coming to the place where the relics were, having devoutly saluted them, they caused the mule that carried them to go before, that she herself might choose her way, as she had always done before. So without the conduct of any person, she went directly to Conimbria, where she entered into Sampsons' street, at this day called the street of the old figtree, and then to the monastery of saint Cross, at which gate she stayed till it was opened, though the intention of the king were to place the said relics in the great church. The gate of the said monastery being opened, the mule of herself entered into the Church, and went directly before the high altar where she kneeled down, and so remained, till she was disburdened of the said relics, each one admiring the miracle whereby the holy martyrs did choose and make known, where they would have their relics to repose: for which they were all thankful unto God, and there ended the Procession. The king erected a sumptuous chapel, at the place where the mule kneeled down, and a rich shrine, wherein were put the greatest part of the said relics, others in an other shrine in the cloister of the said monastery, the little that remained was sent part to the Church of the holy Ghost of Goveau, where there was a Covent of Religious of saint Francis Order, and an entiere body to the monastery of saint Bernard of Loruant, three leagues from Conimbria, becausse the Abbess of that monastery was sister to the king▪ Now the very day that the relics were brought into the monastery of S. Cross, they began there to shine by miracles: for they cured a great multitude of diseased persons there present, and from that time the miracles have so continued even to this day, that they delivered from peril all such as recommended themselves unto them, upon which occasion it is, that so many strange pilgrims do frequent that place. The greatest gain of that day whereon the relics were received, was of S. Antony of Lisbon, called of Padua, who was then a Canon regular of S. Cross, and as such, in the said procession, gave praise to God among the rest, and solemnised the arrival of the holy relics: for he merited to be inspired of the holy Ghost, who animated him with a great zeal unto his honour, in such sort as he resolved to offer his life for the confession of the holy faith by the example of the said martyrs, whom desiring entirely to imitate, he would begin by the habit and rule of saint Francis, whose true disciples these martyrs had been.   

Of the death of the queen Vraca, prophesied by the holy martyrs, as before in the third chapter hath been recorded, and of a vision which her confessor had thereupon.  
THE XXIII. CHAPTER.  
THe Queen Vrraca had great care of her death, because the holy Martyrs had prophesied unto her thereof, yea she was in extreme affliction, considering that their death and the translation of their bodies was effected as they had foretold: but the issue of what she doubted did succeed: for as soon as she came to the holy relics, she began to feel herself ill, so that she could not accompany them, but was constrained to go to her bed, and the night following she died. That very night Peter Nuguez, Canon regular of the monastery of saint Cross, a man of exceeding piety, and Confessor to the said queen Vrraca, had this vision: He saw a great multitude of Frere Minors, whereof five went before, but they were conducted by a Religious Father of their Order that gave a very great splendour; and they entered in to the quire of the said Church of S. Cross in procession, where they very melodiously sung matines: he extremely amazed at what he saw, began to discourse with himself, how so many Religious could enter, the doors being shut as they were, and why they sung matines, without any precedent ringing. Being in this vehement admiration, he questioned with one of the Religious, ask him who they were? how, and where they entered into the monastery at such an hour? The Religious answered him: We are Frere Minors, and because thou wert Confessor to the Queen, and fearest God, it hath pleased his divine goodness, to reveal unto thee this vision. He whom thou seest to precede the rest with such glory, is our holy Father S. Francis, whom thou hast so much desired to see in this life, and the five which thou seest to follow him, are the five Martyrs of Marroccho which are here shrined. Know beside that the Queen Vrraca is this night departed, and because she exceedingly affected our Order, our Redeemer JESUS CHRIST hath sent us all hither, solemnly here, for the benefit of her soul and for her obsequies, to sing these Matines: doubt not of her death: for as soon as we are departed hence▪ one shall come to advertise thee thereof: And the Matines and praises of God being ended, this glorious procession disappeared, and therewith one knocked at his door to advertise him of the death of the queen.   

How our Lord chastised the city and king of Marroccho, for the cruel death of his holy Martyrs.  
THE XXIIII. CHAPTER.  
THe king of Marroccho remained not unpunished, no more did his country: for the very same year did his arm and right hand which he had so wick dly stretched out against the holy Martyrs, whither, as also did all the right side of his body, from the head to the feet. The people were punished in an other manner: for in three years after this Martyrdom, neither in the said city, nor in a great circuit thereabout, did there fall one drop of rain, which caused an extreme dearth and mortality of cattles; then correspondently to the number of the Martyrs, the plague continued for five years after, whereof died the greatest part of the men of that miserable kingdom: but three years after the want of rain, the king, together with his Council, acknowledged that God sent that punishment upon them in revenge of his holy Martyrs, and therefore he ordained a general assembly of all his people, in the place where the Martyrs had been tortured, and that in 
The king Miramolin some what acknowledgeth his faults and satisfieth the holy martyrs.  the same public place they should cry towards heaven, invocating them, ask them pardon, and imploring their mercy: which they performed with such confidence, that presently there began miraculously to descend a gentle sweet rain, by mean whereof the dearth and plague by little and little ceased. And then did the king permit the Christians in his kingdom to have a bishop, with condition that he should be of the Order of S. Francis and might publicly preach our gospel, and withal consented to have a Church builded in Marroccho, where the sacraments might be administered, conformably to our Catholic, and Roman Religion.   

How saint Francis having understood of the Martyrdom of his children, with thank fullness to almighty God, gave his benediction to the Monastery of Alenquer.  
THE XXV. CHAPTER.  
THe greatest contentment that S. Francis had ever received of his Order, was to hear of the Martyrdom of his five religious: whereupon having praised and thanked God; he spoke these words: Now may I confidently affirm that I have five Frere Minors. Then blessing the Monastery of Alenquer, because they having long time resided there, departed thence to go to their Martyrdom, he said: Be thou blessed, O place of the most high, which hast as it were engendered and produced to the king of heaven, five fair flowers of the colour of the rose and of blood, of a savour more than sweet, which are five true Frere Minors, the first fruits of this Order. Would to God the Religious that shallbe resident here, might for ever exactly keep the rule of our Order.   

Of a miracle wrought by the relics of the holy Martyrs, against an Apostolic legate, that endeavoured to withdraw the people from their honour and veneration, because they were not as yet canonised.  
THE XXVI CHAPTER.  
at this very time, as the relics of the said holy Martyrs were exceedingly honoured of the Spainardes', it fell out that a legatt of the holy Siege was present, who seeing what devotion the people had to the said holy Martyrs, moved with an indiscreet zeal, not considering the canonisation which JESUS CHRIST had made in heaven of the Martyrs, that had been publicly martyred, nor the miracles that had followed thereupon, he began to cry to the people, rebuking them as ignorant, and forbade them any more to make their prayers to the said relics, and at the very instant he was advertised that his Mule which waited for him before the Church was suddenly fallen dead, and thinking to go fee the manner thereof, he was immediately surprised with so vehement an ague that it enforced him to acknowledge his fault, and the pride which caused him so rashly to speak against the holy Martyrs, whose relics he went to visit, and falling on his knees among the people, acknowledging the punishment of God, he cried out a loud. O holy Martyrs! I confess that you are canonised in heaven, and because God will have you honoured and reverenced on earth, I repent and confess the error of my tongue, and beg pardon of you for 't, and do promise that I will henceforward, be the foremost and most careful that shall visit your relics, and in whatsoever place I shall be, I will celebrate your merits. A strange event! these words uttered, he arose from the ground very sound, and his mule, formerly supposed for dead, to the great astonishment and contentmet of each one, arose again: and this made the relics of the saints more▪ famous.   

How by the intercession of the said saints, a gentleman was delivered from death.  
THE XXVII. CHAPTER.  
A Poor gentleman of Conimbria was unexpectedly assaulted by his enemies, near unto the Monastery of saint Cross, so that he ran towards it to save himself: but being two forcibly followed, he could not time enough get in, but was environed by them, so that, he having no other remedy but the invocation of God, by the merits of the holy Martyrs, they gave him as many stabs and thrusts as they would, without any defence of his, saving the covering with his cloak, in such sort as he lay for lead in the place. The people that came next that way, carried him ●pped in his cloak as they found him, in to the said Church there to ●ury him: but as soon as he was entered into the same, he stood up on his feet very sound, and confessed aloud that the holy Martyrs had till defended him: and therefore, together with the people he repaired o their chapel to give them thanks.   

Of the institution of the procession which is made every year in the month of january, wherein the men go all naked to visit the holy Martyrs of Conimbria, for having been by their intercession cured of the plague  
THE XXVIII. CHAPTER.  
IN the Bishoperick of Conimbria there is a town called Fala, where there fell so cruel and contagious a plague, that it dispeopled the whole town, for the inhabitants were all either dead ●r fled, saving one man, already infected with the disease, and half dead, who seeing himself alone and in such extremity, having always been very devout to the holy Martyrs, he had then with an exceeding strong faith, his recourse unto them, and made them this vow; That if by their intercession he were cured of that disease, he would every year on the sixth of january being the day of their feast at Conimbria, go visit their relics a foot and all naked, as long as he should live, and would take order that after his death one of his family should go thitherin the same manner, and withal would endeavour to persuade all the other families of the said town to do the like. This vow being made, he was so effectually heard, that at the very instant he found himself more sound and strong then ever; neither did there any one more die out of that place, whereto he caused many from abroad to return, and so it was by little and little repeopled; afterward his fellow Citizens accorded to his vow, yea this devotion so increased that the neighbour inhabitants, and many persons of note, gentlemen and others accustomed from thence, as is continued to this present, in procession, to visit the holy relics on bare foot, with an exceeding devotion in the most rigorous season of winter. And how soever the season prove the sixth of january, being the day of their Martyrdom, though it rain, frieze, or snow never so much, they omit not this pilgrimage. Now the order of this procession is thus: On the said day all the Confraternity assemble at the Covent of the Frere Minors, that is without the city of Conimbria, on the other side of the bridge, and there about nine of the clock, they strip themselves naked, sending their clothes to the Monastery of S. Cross, leaving on their bodies only linen breeches of very mean cloth to cover their natural parts, and a capuce of cloth to hide their face, or a handkirchefe, and so they go in procession, through the midst of the city, to the said church of S. Cross, where having offered their prayers very devoutly together, they pass through the Cloister to enter into a great house adjoining, where they reattire themselves, and then each one departeth at his pleasure.  

The 29. chapter is put after the 39 of this book, as a place more proper unto it.  
The history of seven Martyrs at Cepte.    

How seven Frere Minors departed from Italy, to go to preach the faith of jesus Christ unto the Insidels.  
THE XXX. CHAPTER.  
Saint Antony of Padua and others have left in record, that seven Frere Minors were joined together to go into Tuscan, a Province of Italy, whence they demanded leave of Brother Helias, than viare general of the Order, to go into Spain to preach to the Moors: he names of these Religious were: Brother Daniel, Br. Angelus Br. Sa●uel, Br. Danulus, Br. Leo, Br. Nicolas and Br. ugolin; they arrived at Arragon, having elected for their superior Br. Daniel Provincial of Ca●bria, having found a vessel ready prepared for that place, could never obtain permission of the patron thereof to carry more than three Religious with him, so that he was constrained to leave three to come afer him. He being arrived at Cepte, with his three companions, did not begin to preach to the Moors till the arrival of his Brethren, which was on the last day of September, and in the mean time they preached to divers strange merchants and other Christians, that from all parts flocked thither. When they were all assembled, they began to discourse and confer together, what might be the readiest mean for them to profit in the salvation of the souls of the Moors, or to purchase Martyrdom, rejecting far all human fear, and fortifying themselves with a great fervour of spirit, and an ineffable zeal of their neighbours good. And having till then remained without the town, with other Christians that were not permitted to enter, they resolved to steal in secretly, without the knowledge of any person, that they might not be hindered by the Christians, who could have stayed them, or advertised the Moors, who would have forbidden their entry.   

How the seven Martyrs preached the faith of jesus Christ to the Moors, by whom they were abused and imprisoned.  
THE XXXI. CHAPTER.  
BEing thus encouraged mutually by each other in our Lord JESUS CHRIST, they began one friday by devout and fervent prayers to prepare themselves, and on the saturday the six were confessed by their superior, who confessed to an other, than they communicated and received the sacred body of our Redeemer, spending the rest of the day in pious devotions, And the sunday morning, replenished with the grace of the holy Ghost they entered very early into the city: where they began to preach freely and loudly unto the Moors, admonishing them to abandon the false belief of Mahomet, and to embrace the true faith of our Redeemer JESUS. The Moors admiring the confidence wherewith they spoke, began first gently to reprehend them, then rudely to injury them; but seeing these good Religious did persever in this pious predication, they did buffet and beat them outrageously; & then having bound them, they brought them before the king, where they continued their preaching, freely confessing the true faith of JESUS CHRIST, and giving him remonstrance of the deceatefulnes & treachery of the law of the accursed Mahomet, which he must of necessity forsake, if he would save his soul. The king beholding them so poorly attired, and considering their fervour, judged them to be fools, as did all his Courtiers; But in regard they had presumed to preach against his law, he imprisonned them, and cast them into a dungeon, where they were loaden with heavy chains of Iron Manacles, and fetters, which exceedingly afflicted them, for they remained there eight entire days, in which time they endured much, and in divers manners.   

Of a letter which the 7. Martyrs wrote to the Christians of Cepte.  
THE XXXII. CHAPTER.  
NOw these holy Religious desirous to shun idleness, wrote this letter under inserted to the Christians residing in the suburbs of Cepte, which they addressed to Brother Hugo, Priest and Curate of Genevois, and to other Religious, one of the Order of Preachers, and the other a Frere Minor, who were newly arrived in Africa, to administer the sacraments to the Christians there, and to worck the salvation of their souls; the said letter was thus: Blessed be God, the Father of our Lord JESUS CHRIST, Father of mercy, and God of all consolations, who comforteth us all in our afflictions, and appointed to our Father Abraham the Ram he was to sacrifice, and permitted him to travel a pilgrim on earth, and reputed his faith for justice, wherefore he merited the title of the friend of God: teaching us thereby to appear and become fools before the world, to please and prove wise in sight of the divine majesty. And therefore saith he unto us: Go preach the Gospel unto all Creatures, and tell them the servant ought not to be greater than the master. And if you be persecuted, that they have persecuted me likewise: with which words, we his least and unworthy servants being moved, have left our country, and are come hither to preach for the glory of God, and the benefit of our souls, to the edification of faithful Christians, and the confusion of obstinate Infidels, as the Apostle saith, we being unto God a pleasing odour, we are to some an odour of life, and to others an odour of death, which could not be understood, but that our Saviour said: If I had not come, and had not preached unto them, they had not sinned. We are entered into this city of Cepte to preach his name, and his holy faith before the people and the king himself, who reputing us senseless hath imprisoned us; it hath seemed expedient unto us to advertise you hereof. And albeit that by the grace of God we endure much here, we are nevertheless exceedingly comforted in our Lord, in whose divine Majesty we have a strong and assured confidence, that he will please to accept our life for a grateful sacrifice, and therefore to him be given glory and honour for ever.   

How the holy Martyrs were again presented to the king, before whom they constantly preached the saith.  
THE XXXIII. CHAPTER.  
THe sunday following, which was the sixth of October in the morning, the king caused the holy Religious to be taken out of prison and presented before him, than prayed them to deny what they had uttered against his Prophett Mahomet and his law. But they constantly answered that they could not say otherwise then they had done, sith it was truth itself; on the contrary they exhorted himself to abandon his extreme blindesse, that held him in the hands of the devil in this life, and led him to eternal damnation in the other: inducing him to embrace the sole true faith of JESUS CHRIST our Saviour, who, out of pure love, being God vouchsased to become man, and to die on the tree of the Cross to deliver him from eternal death, and ascending into heaven, prepared for him an immortal life. But this Morian king and his people, showing themselves deaf to this discourse, determined to separate these Religious one from an other, and then to each in particular were offered, in the behalf of the king, richesse and honours, at length they were threatened with most cruel torments, yea with death itself, if they would not accept of their law. Their threats availed as much as their promises, for God had so transpearced their spirit, with the sweet nails 
●om. 8.  of his love, that they all in their hearts spoke these words of S. Paul: Who shall ever separate us from the charity of JESUS? shall the sword? afflictions? worldly favours and richesses? the pleasures of the flesh, or any other allu rementes? and withal courageously answered, and derided their threats, accusing Mahomett, whom they termed accursed, and his law contemptible, carnal, and damnable. A certain Prevost than drew his sword, and gave their superior Father Daniel a dash on the head: then aiming his sword point at his face, and at his heart, he said: convert thee traitor, or I will procure thee a cruel death; which he did to terrify the other six, who were by the judge and the Counsellors there present, persuaded, not to misprise the favour of the king, and to have compassion at least of their miserable lives: but they confidently answered them, and exhorted them, that being old, and already as it were in the mouth of death, so that they could not long enjoy the contentmentes of this life, they would not persist in obstinacy, lest their souls were eternally condemned to hell, for adhering to men of this world, and to a law, that their own consciences knew to be false, as apparently as a thing to be touched with the finger. But these old men held themselves so offended with this speech, though they had been very favourable and respective unto them, that they resolved their death.   

How the seven Martyrs were condemned to death and beheaded.  
THE XXXIV. CHAPTER.  
THe judge thereupon gave Order that as enemies of the law of God, they should be beheaded, wherewith the holy Martyrs exceeding well pleased, did encourage each other: and then the six Religious addressing themselves to their superior Father Daniel, and kissing his hands, gave him thanks for procuring them these marriages: each of them asked his benediction, and the grace to be the first martyred for the love of God. This good Father having his eyes beteared with joy, thancking God for such a singular gift, and giving them his benediction he said. My dearly beloved children, let us all rejoice in God, in this festival day which he hath pleased to ordain for the last of our pilgrimage, and be not terrified: for all his Angels are present prepared to assist us, they have opened us the gate of Paradise, whither if he please we shall this day arrive together, to receive the crowns of martyrdom and to be eternally glorious. These words ended, the executioners stripped the seven martyrs, invincible champions of JESUS, and having bound their hands behind their backs, they conducted them out of the kings Palace, with a trompettt before them as if they had been attainted of some notorious crime. But these holy Religious as meek lambs, went to the slaughter, and having their spirit elevated to the sovereign God, ceased not preach to the Moors by the way. Being come to the place of execution they fell on their knees, and recommending themselves to God, they joyfully received martyrdom, offering up their innocent souls, vested with the pious purple of their very blood, with a great admiration to the Moors, who as enraged were not satisfied herewith, esteeming themselves (as indeed they had reason) rather vanquished, then to have overcome. These Ministers of the devil took those holy bodies, dismembered them, and trained them through the dirt, till they were weary; and then the Christians secretly gathered them up and carried them into the suburbs, where they were and are honoured and reverenced for many miracles which by their merits God wrought there; whereof having no other asseurance than the affirmation of the inhabitants of the place, I thought it not expedient to commit them to writing, as determining to insert nothing in these chronicles but what is most true and autenticalll. It sufficeth that Pope Leo the tenth, granted and permitted the friar Minors to celebrate their feast on the day of their Martyrdom, which was the tenth of October 1227. a year after the death of S. Francis. So is it at this day celebrated in the bishopric of Brague the Primacy of Spain, though in the office of Bracare it is put in the year 1221. but it is an error of the Printer. It is recorded in the end of the legend that a Prince of Portugal, by a special favour obtained these resiques, and carried them into Spain, but there is not to be found any other particular mention of certainty in the books of the Order.  

The 35. Chapter, is put after the 39 of this very book, as more proper unto it.  
The triumph of two Martyrs of Valencia.    

How two Religious which S. Francis sent to Valencia in Arragon, were Martyred there.  
THE XXXVI. CHAPTER.  
THe holy Father S. Francis sent two Religious of pious life to the kingdom of Arragon, to wit, Brother john a Priest & Peter a lay Brother, who arriving at the city of Teruel, they caused a chapel to be built there, wherein they dwelled, employing their time in pious exercises, and prayers, and lived virtuously, with exceeding edification, and by their preachings filled the city with a most sweet odour of their sanctity. The city of Valencia was then possessed by the Moors, mortal enemies of the Christians, and therein reigned their king Azot, a most cruel persecutor of the faith of JESUS CHRIST, and therefore these two servants of God, resolved to preach there, and to offer their lives for the salvation of souls, so passionate was their zeal of the faith and their desire of Martyrdom. So then going and entering in to the City, they began to confess and resolutely denounce to that people the word of God, condemning their erroneous sect, as pernicious and damnable. Whereof the king having first made them all kind of gracious offers to allure them to his law, them using terrible threats to fear them, and perceiving that he no more availed in the one sort then the other, he caused their heads to be cut off, on the feast of the decollation of S. john Baptist, in the year 1231. and their bodies were carefully gotten and buried by the Christians; God by their merits working many miracles.   

How the relics of the said holy Martyrs, were afterwards translated to Teruel by the king of Arragon.  
THE XXXVII. CHAPTER.  
AFter this glorious Martyrdom, Dom james the first of that name king of Arragon, began by the providence of God, to war against and always to put to the worst, the king of Valencia, subdueing him at each time that they encountered, and taking prisoners a great number of the Moors, gaining daily and possessing his lands and dominions; it happened one time that he took prisoners certain noble men of the Moors, whereupon the Christians of Arragon prayed their king to demand the relics of the said S. for ransom of the said prisoners, by reason that by their means God did ordinarily worckmany miracles, which caused the Christians to be very importunate to have them. This request was easy to obtain; for the king of Arragon did exceedingly reverence the said relics, and the king of the Moors was very desirous to retire his principal champions, for a matter which he regarded nothing at all. Thus were these relics solemnly placed at Teruell in a fair Covent of Frere Minors, there expressly erected in acknowledgement of the favours and graces which in respect of them the Christians have received of God; and to this day great miracles are wrought there by them.   

How the Morian king Azot became Christian, and gave the city of Valencia to the king of Arragon, and in satisfaction of his sin, he converted his Palace into a Monastery of Religious of the Order of S. Francis.  
THE XXXVIII. CHAPTER.  
THe king Azot, perceiving his forces and kingdom daily in appearance to diminish in such sort as he could no longer resist the king of Arragon, resolved to enter into composition with him, and to render unto him all the kingdom of Valencia peaceably, and withal to be baptized, reserving condition of honest maintenance during his life: which the king james promised not only to him, but even to all his people that would be converted; and to others promising to permit them: peaceably to live in their law, or otherwise to retire whither they pleased. Which being thus accorded, the king of Arragon entered Valencia to take possession thereof, the year 1238. on the eve of S. Michael: this was the second time that the Christians recovered it: for Ruy Dias had once before taken it from the Moors, for the king of Castille, after whose death it was lost again. Now the king Azot became Christian, having obtained in gift of king james a rich Earldom, which his successors do yet enjoy, all his movables, and his palace, which incontinently after, with the consent of the king of Arragon, he gave to the Frere Minors, there to build a Church in the honour of the holy Martyrs, in satisfaction of their blood which he had shed; and consequently there was builded a very beautiful Covent.   

Of a Miracle wrought by the said holy Martyrs at Teruell  
THE XXXIX. CHAPTER.  
Certain years after the said Martyrdom, there repaired over the City of Teruell and the neighbour places, such a quantity of locusts, that as a cloud they hindered the beams of the sun in the air, and on the earth they covered all the plains: the people made many processions to be freed of this affliction, which yet ceased not to trouble them. But there was a good man that consailed the people, to carry in procession the relics of the holy Martyrs, which they did, & went in great devotion to an hermitage that was out of the City, and at the return of that procession, all the locusts were vanished so that never after were seen more in those quarters then in other places. This much augmented the devotion of those people towards the holy martyrs.  

The Martyrdom of five Frere Minors, with a multitude of Christians at Marroccho. This was the 29. chapter of this book, transferred hither to give place to the more famous.  
ON an other time, divers years after the foresaid, five other Frere Minors were martyred at Maroccho, together with all the Christians, men and women that then there resided, in a chapel where they offered their prayers to God for the exaltation of the faith of JESUS CHRIST. This persecution was executed on the sixteenth of September, with such rage and fury of the Moors, that there remained not in the said city, so much as one living man that durst profess himself a Christian: after this notorious Martyrdom or persecution, the Moors saw a great splendour to descend from heaven, into the said chapel where the martyerd bodies remained; and heard also all the bells to ring of themselves, and the voices of Angels to sing with an inestimable sweetness; but their hearts were too obstinately hardened against God to benefit themselves by their conversion. The names of these Martyrs are not known on earth: it sufficeth that they are recorded in the book of eternal life.   

The Martyrdom of Br. Electus disciple of S. Francis; and of his companions. Taken out of the 35. chapter, and placed here for the reason above proposed.  

A Frere Minor died with his rule in his hand.  THere resteth no other memory recorded of the Martyrdom of Br. Electus, than this: The Moors took Br. Electus & many others (for preaching the holy gospel) to put them to death. He being brought to the place of execution, took the rule of S. Francis in his hand, and said to his companion: Brother I confess my fault before God and you, of what soever I may have offended and committed against this rule which said, his head was cut off, than his companions and consequently the others: after that, many miracles were wrought. Touching his jife it is recorded that he entered very young into the Order, in so much that he could not perform the fast thereof, but forcing his nature he not only in this combat overcame gluttony, but continually chastised his flesh with a shirt of iron: happy child that began so young to serve the almighty, and so gloriously ended the course of his holy life.  
The end of the fourth book of the second part of the Chronicles of the Frere Minors, wherein are recorded the histories of 21. disciples of the holy Father S. Francis,     

THE fifth BOOK OF THE CHRONICLES OF THE FRIAR MINORS.  
WHEREIN IS CONTAINED THE LIFE, DOctrine, death and miracles of the glorious Father S. Antony of Lisbon, called of Padua. Translated as the former.  

Of the birth of S. Antony, and his education by his Father: how he left the world, and became a Canon regular in the Order of Saint Augustin.  
THE FIRST CHAPTER.  
THE glorious Father S. Antony was borne in the noble and populous city of Lisbon, the Metropolitan of the kingdom of Portugal, in the western parts of Spain, his house was directly over against the great gate of the Episcopal Church, dedicated to the Virgin Mary: this Church is very famous among other respects in regard of the body of the victorious Martyr S. Vincent that there reposeth. The Father of the said S. Antony was called Martin de Buglione, and his Mother Teresa de Tevery, both of them illustrious in virtue and blood, in which respect they were found worthy in the flower of their marriage to enjoy this child. He was baptized in the said Church, of which parish also he was; there was he first named Ferdinand, so that he was called Ferdinand, Martin Buglione, till he took the habit of S. Francis. He began his first learning in the said Cathedral Church, with the Christian doctrine & the manner to praise God: he served the quire both by night and day, offering the first fruits of his age to our Lord JESUS CHRIST and to his most holy mother, whom he chose for his particular Aduocatrise, even from his tender years. He continued in this pious course fifteen years, in which time he learned the study of humanity, afterwards his blood began to heat, and his sensual appetites to desire carnal and worldly pleasures; As soon as he perceived it, he endeavoured by the fear of God to restrain them: and because it is very difficult to converse among so many thorns and not to be pricked, he resolved to take a secure remedy. Wherefore abandoning all conversations of this perilous world, he repaired to the Monastery of S. Vincent, without the city, where were Canon Regulers of S. Augustin, leading a life of very exemplare piety, whence he never departed tlll he had taken the habit, and made his profession surmounting all the inconveniences and importunities of his kindred and friends, that omitted no means to divert him from it: there did he establish his foundation in the service of God. But in regard that his worthy judgement and great prudence began to appear to his kindred and friends, they repaired unto him for his counsel, and advise in their affairs and difficulties, running unto him as to an oracle, in such sort that being unable to endure that exceeding disturbance of spirit, having with very much difficulty obtained the permission of his Superior, he retired to the devout and Religious monastery of saint Cross of Conimbria, of the same Order, having spent two years in that of Lisbon. And he so profited and proceeded there, that it was to each one apparent that he was by a secret and divine virtue, not by a lightness of spirit, retired thither▪ For proceeding daily & ascending from perfection to perfection, he aimed at a most perfect end of his life: as being replenished with the spirit of wisdom, by his continual reading and meditation of the holy scripture, wherein having for his instructor the only and true master JESUS CHRIST, he made such progress, that his learning was sufficient to shun vices and embrace virtues, to refute errors and support the truth.   

How for the desire of Martyrdom, he became Religious of the Order of S. Francis.  
THE II. CHAPTER.  
ABout that time thefame of the holy Father S. Francis did spread itself over all the world, as also of the Frere Minors his disciples, of whom, as is said, there were already monasteries in portugal, they, by their poverty and contempt of the world converting many people to penance; the holy Father Saint Antony, as I have formerly said, being one of the Religious of saint Cross, that received the holy relics of the glorious martyrs of Marrocho, and being as a noble Elephant, encouraged by the sight of the blood shed for the love of God, he resolved also to enter into combat for JESUS CHRIST, reputing his repose wherein he lived for the service of God, to be nothing in respect of that course: O spirit really happy, who not only was not terrified with the sight of the bloody sword of the Tyrant, but was so encouraged thereby, that the fervour of divine charity in him was greater than the imbecility of human fragillity. Wherefore thirsting to effect this good desire, he resolved first to take the habit, and therewith to imitate the life of those glorious Martyrs, by the same mean to obtain the two crowns; and to ascend from one degree unto an other, to that sovereign perfection of Martyrdom, exercising himself before he entered into that conflict 
S. Antony became at Frere Minor to go in that kind to preach to the Infidels.  and combat. Now there were two Religious of saint Francis, which ordinarily lived in a Church of the title of saint Antony, without the City of Conimbria, with which saint Antony having casually met, he discovered his intention unto them, as to two Angels of Paradise; and they gave ear unto him with great contentment and comforted him, than they appointed him a day when they would repair unto him to effect his pious desire. Having taken leave of them, he ceased not to solicit and importune his superior, to vouchsafe to give free consent to this his holy intention, which as a thing perordinated of God, he at length with much difficulty obtained. The aforesaid Frere Minors coming on the prefixed day, they gave their habit to saint Antony even in the monastery of saint Cross; and then being clothed, they carried him with them to their oratory. at his departure, one of the Canon Regulers that was much disquieted therewith, said unto him; Well, go your ways in good time, it may be you may prove a saint, giving him such reproach, as if he thought one could not serve God but in the Religion of saint Francis: saint Antony humbly answered him: If it should happen that I prove a saint, it may be you would praise God for it. But doubtless these Religious should not murmur if God transferred this saint from their Order to that of saint Francis, considering that in their Church they possessed five of his martyrs, and with all it cannot be denied but that the worthy and pious education of saint Antony, aught to be attributed first unto God, and then to their holy Religion, wherein he spent eleven years, so that he entered into the Order of saint Francis the 26. year of his age, being then Priest, the year of grace 1220.   

How the name of Ferdinand was changed into Antony, and how he departed for Marroccho, with intention there to receive Martyrdom, and was by tempest driven into Sicilia, thence he went into Italy, and thence to the general chapter of S. Francis.  
THE III. CHAPTER.  
THe holy Father being come to the Oratory of the said Religious, knowing that the title thereof was saint Antony, he prayed them to give him that name, abhorring his own as secular and too profane, and to the end that not being so called of all, he might be much less known, and disburded of his kindred and friends: beside we may well attribute this same to the work of the holy Ghost, sith that many of his most note-worthy elect have▪ changed their name, as first the patriarchs, Apostles, and other ●his favourites. Having then thus changed his name, he desired to effectuate the design for which he became Frere Minor, and to attain the same, he travailed into Africa, there to receive the crown of Martyrdom; but he being afflicted with a great and long infirmity, began by divine inspiration to conceive, that his design was not grateful unto God, but that he would employ him in the enterprise of peace, where he must fight with a long and continual martyrdom, not as a private soldier, but as a captain and Doctor of many people; he therefore resolved to experience and more clearly to inform himself of the will of God; And to that end embarked himself again for Marroccho: but by a tempest he was driven into the I'll of Sicilia, where being landed, he went to the Covent of Frere Minors, where he understood that they made preparation to go to the General Chapter at Assisium; wherefore, being assured of the will of God, he much resisted his own proper will, and entirely resigned himself into the hands of his goodness, and so in their company, he came to the General chapter: which ended, it was noted that he alone by certain divine disposition, remained undemaunded of any Superior, wherefore coming humbly to the Roman Proninciall called Brother Gratian, he prayed him to vouchsafe to demand him of the holy Father saint Francis, and consequently to instruct him together with the other Religious Novices, in the ceremonies and observations of the Order: So the true servant of God preserving the virtue of humility; made himself generally to appear 
Great humility of. S. Antony.  ignorant. Thus having obtained what he desired, he was no sooner arrived at the Covent with his Superior, but he prayed him to permit him to live solitarily in some sequestered place; which was also granted him, and a residence aloted him in a little hermitage upon the mountain of saint Paul, where there was a little Covent of other Religious of their Order; there he spent his time alone and in a private cell, serving God in continual meditations and prayers, fortifying his spirit in his love against the temptations of the devil, and chastising his body by continual abstinence and fastings, refecting only and rarely with bread and water, whereby he so weakened and subdued himself, that his Brethren, walking sometimes with him to confer of spiritual matters, did testify that he was so feeble as he could not stand on his feet, so that he seemed always ready to fall. This elected spirit of God, for a certain time thus conversed as ignorant and simple, amongst the simple, not presuming to aspire to any glorious act or notable enterprise, for the glory of God and the salvation of faithful souls, as being prevented of his first intention: But entirely resigned himself unto God, absolutely renouncing his own will, it being also the most secure way that can be taken, and most pleasing unto God, who afterwards in time and place maketh use of such servants, as he did of this.   

Of his first preaching, and how he was afterward made preacher by saint Francis.  
THE IV. CHAPTER.  
THe time of taking Orders being come, the F. Guardian of saint Antony being to send certain of his Religious to receive them, himself would associate them, and took saint Antony for his companion, so they were, with certain Dominicans, together at Torlie, where the hour of collation being come, and they all at table, the Guardian began to entreat the said Dominicans to make some exhortation for the consolation of the company: but they out of humility excusing themselves, the Guardian, inspired of God, commanded saint Antony in virtue of obedience to speak some thing for their edification, according as the holy Ghost should dictate unto him. The glorious Saint as much as he possibly could excused himself, alleging that he had never been accustomed to any other thing in Religion but to wash the shooe-clowtes, to lay the buck, and dress the kitchen, and being ignorant he was less fit for such an office then for any other: herein he spoke nothing but what his Brethren there present knew to be true; so that he was easily believed: for none had yet perceived his learning, he having no books, but he had a notable and assured memory, and in his mental Prayers was of a very high contemplation, two particular gifts, wherewith God and nature had endued him, and withal he had well studied in former times; yet in speaking latin he was very sober and sparing. Being then unable by his precepts to resist his obedience to his Guardian, who not admitting his excuses as forcible, constrained him to satisfy his commandment, he began to speak simply: But the holy 
S. Antony preaching unprovided by obedience was known to be a notable preacher.  Ghost inspiring and working where he pleaseth, would not have this his clear burning light any longer hidden, but that he should give light and illuminate his holy Church, he I say, made him so to shine and appear, that his audience perceiving his eloquence and his learning, both purchased by practice and infused by God, they were all astonished and amazed: but much more were they edified by his humility, in that he had so long time concealed this talon. The holy Frather saint Francis being hereof by the Guardian incontinently advertised, giving thanks to God, he authorized him to be a preacher, and commanded him to make use of the notable benefit which his divine Majesty had bestowed on him, and so he was chosen of God, and deputed to the holy Ministry of his word miraculously, and not by his own industry; he also confirmed his doctrine by an entire and mere voluntary contempt of the world, and a most simple innocency, by a perfect resignation of his will into God, by mortification of his flesh, and by a very deep humility, together with his charity towards God and his neighbour, having a most fervent will to die in their cause, though God, for his greater crown, and the edification of the faithful, disposed otherwise of the effect: When he began to preach, as before he feared not to go among the barbarous Pagans, much less did he then fear being among Christians, the power of Princes and Potentates of the world. So that without acception of persons, indifferently he touched and stroke all sorts of qualities with the sword of God, yet always using the meaner sort more mildly, to avoid to scandalise them.   

How, where and of whom he learned, and after read Divinity.  
THE V. CHAPTER.  
THis glorious S. was the first Religious of the Order of the Frere Minors, that studied and read divinity, with consent and by permission of the holy Father S. Francis, who sent him to Verselles, with an other called Brother Adam de Marisco, an Englishman, to hear the Abbott of saint Andrew, a most famous divine of that time, and one that had lately translated and commented upon the works of saint Denis Areopagita, out of Greek into Latin: than it was that the University of Milan and Pavia, were transferred to Verselles; the said Abbot gave those Religious a grateful countenance, for that he held himself so edified by them, as he freely confessed that they taught him a doctrine, not human, but heavenly, and that he beheld in them, the hierarchies of Angels: these good Religious in the mean time profited exceedingly: for they attained that very year to such a sublimity, and elevation of understanding, that they seemed not only to have formerly studied the said hierarchy, but even to have seen and frequented the same. Whereupon the afore said Abbot, in the third chapter of his said commentary, oftentimes reiterateth these words: Love penetrateth farther than exterior science can do, as is read to have appeared in many Bishops, who not being learned, yet very subtly penetrated to the deepest secrettes of the most sacred Trinity, as myself have experienced in the holy Religious Br. Antony, of the Order of Frere Minors, by the familiar conversation which I have had with himt: for albeit he was little conversant in worldly sciences, when he learned Mystical divinity, he so penetratively understood the same, that I may truly say of him that which JESUS CHRIST affirmed of S. john Baptist, that he was a burning candle, that illuminated the world; in regard that he lightened the people exteriorly, by divine knowledge wherewith he burned interiorly by a celestial love. Touching the lecture which he read, the licence which S. Francis sent him was thus: Br. Francis, to his most dear Brother Antony, health. I am content that you read Divinity to the Brethren, provided that it be in such sort as that the spirit of holy prayer be not weakened neither in you, nor them, according to the rule. He so reverenced, saint Francis (whom he called Bishop) that he would never read Divinity, though he were by the Religious exceedingly importuned thereunto, till he had received the said licence of him, by virtue whereof he first read at Montpellier in Languedoc, then at Bologna, and at Padua: the greatest part of his learning he had obtained of God, always elevating his spirit in him, as once it happened unto him intending to preach before an Abbot of saint Benet's Order, upon the words of S. Paul, written to saint Denis, for at that time he continued a long space ravished in ecstasy.   

How he preached in France, and of the miracles he wrought there.  
THE VI CHAPTER.  
Saint Antony was sent into France, to be Guardian in the Covent of Lymoges in Aquitaine, by his works and predications to convert many heretics that then were there, and to confirm the Catholics: which he so happily performed that the memory thereof remaineth even to our days, besides many miracles which God there wrought by him; whereof we will recount some few. As he preached the Passion on Maundy thursday night or good friday morning, in the Church of S. Peter of Quadrwio in Lymoges, at the same time that the 
S. A●●ony was twice seen in divers places at one instant.  Religious did solemnly sing Matines in the Covent, when they came to the lesson that was to be read, he instantly appeared, and read it all yet without leaving the pulpit where he preached void of his presence. It may be thought that God interposed the ministry of some Angel, that entertained the people whiles he sung the lesson in the Qiver. Almost the like accident arrived at Montpellier, where he was Lector, for, preaching one day to the people, he remembered that he had not appointed any one to sing an Alleluia in his place, it being his office to sing it: whiles he was preaching, he stooped in the pulpit as to repose himself, and was at the same instant seen to sing the Alleluia in his Covent, yet departed not from the great church where then he preached. This divine virtue in S. Antony is not to be so much admired, as if the like had never been, for the same arrived to S. Francis, when he was seen in a fiery chariott, and when he appeared in form of a cross at the Chapter of Arles, as in his life we have related: And to S. Ambrose, when in a moment he was present at the obsequies of S. Martin at Tours, though he was seen at Milan the very same time.   

How he delivered a Religious, and a Novice, from great temptations.  
THE VII. CHAPTER.  
THere was in the said Monastery of Lymoges, a Novice called Brother Peter, who was exceedingly tempted to leave his habit. S. Antony as a right vigilant Pastor over the flock of God, knew this temptation in spirit, and therefore called and drew him a part, then causing him to open his mouth, he blew and breathed therein, saying, My son, receive the holy Ghost. O admirable accident? This Novice fell instantly to the ground as dead. The other Religious hastening to raise him, S. Antony took him by the hand and lifted him up. The Novice then affirmed that he had been in heaven, and proceeding to recount what he had seen, the S. bid him to keep it secret, which he did, and was never after tempted to leave his habit, but was an example of piety to all his Brethren. About the same time S. Antony being gone to the Abbey of Semoniaco, depending on the bishopric of Lymoges, a Religious of the said Abbey, was exceedingly tempted with the flesh, whereof finding no remedy by prayers, watchings, or whatsoever other mortifications; he resolved to have recourse unto S. Antony, to whom in confession he discovered the secret of his heart, affectionately beseeching him for the love of God to assist him. S. Antony having heard his confession, put off his own coat, and gave it to the Religious to put on, which having done, he so as if the very virtue which was in the S. had been in his coat, communicated unto him his chastity, that the temptation for ever ceased, as the Religious did divers times afterward acknowledge and confess.   

Of the miracles which he wrought in France, upon two that were very devout unto him.  
THE VIII. CHAPTER.  
IN the same city of Lymoges, an honest woman devoted unto him, and to his Order, had a very perverse husband, jealous, and without the fear of God, who did often beat and torment her because she did too readily addict herself to the service of S. Antony, and of his Covent, as well in bestowing almose on them, as in procuring it of others, according to their necessity. It happened one day, that upon some affairs of the Covent, she privately retired herself somewhat late, wherewith her husband was so vexed, that he cruelly beat and abused her; for he took her by the hair, and pulled it almost all off, but this virtuous woman carefully gathered it together, and laid it neatly on her pillow as if she meant to make them grow again, then simply laid herself to rest, and the next morning early, she sent for S. Antony, who came to her, supposing she would be confessed. But she related unto him, what she had endured for his service, showing him her hair; and adding with all that she believed, if he pleased to pray to God for her, which she besought him to do, her hair would take root again: the S. admiring hereatt, returned to the monastery, where having assembled all the Religious, he recounted unto them the affliction of this woman, and her request: and therefore invited them to pray together for her, which they did, and at the very instant the hairs torn from this woman's head were fast rooted as before, whereatt her husband 
By the prayers of S. Antony hairs torn off took root again.  was so amazed and withal so satisfied, that he resolved thenceforward to be as gracious unto his wife, as formerly he had been cursed and cruel, believing her to be an honest and chaste woman, and from that time he showed as much or more affection to the Frere Minors than his wife. S. Antony had caused a Covent to be built at Berne, a place depending on the said bishopric of Lymoges, upon the declining of a mountain, whither he very artificially drew a conduct of water: for descending from the same mountain, it issued out fair and clear, as out of a fountain, sufficient for the use of the said Covent, which never failed them: the S. often repaired thither, to live there more austerely, and with better conveniency to apply himself to contemplation. The cook one day telling him that there was nothing to give the Religious 
A stream of rain did not wet a maid employed in the service of the Frere Minors.  their dinner, he sent him to a lady exceedingly affectionate unto him, to demand of her some Coleworts for the dinner of the Religious, advertising her that they also had nothing to eat. This lady commanded her chamber maid, to gather some; but at the instant, there fell such a stream of rain that the maid refused to go; which her mistress perceiving, she prepared, notwithstanding the rain, to go gather▪ them herself, which her servant seeing, she prevented her mistress, and speedily ran into the garden, to gather the Coleworts. But it was admirable to see, that this maid went and returned without one drop of rain falling upon her.   

He knew the illusions of the devil, by divine inspiration.  
THE IX. CHAPTER.  

S. Antony foretold that the devil would trouble his sermon.  Saint Antony being one day to preach in the said bishopric of Lymoges, in a Church of S. julian, there assembled such a concourse of people, that the Church being unable to contain them, the S. was enforced to ascend into a chair seated on a scaffold, erected in a spacious place to that effect; and before he began to preach, he advertised the people, that they should not trouble themselves with any thing that might happen; during his sermon, because he knew well that the devil with all his power would endeavour to disquiett them: but the end should be his confusion. So a little after that he had begun, the supporters of the scaffold broke with a great fear and cry of all▪ the audience: yet none received hurt thereby, but being instantly reaccommodated, the sermon was finished, and heard with great devotion, especially in regard of the person that preached.  

And discovered a lie of the devil to the same end.  The S. preaching an other holy day, there came a Post into the Church that brought and presented a letter to a gentlewoman, whereby she was advertised that her son having some discordious quarrels was slain by his enemies: and the manner how. But the S. cried out from the pulpit where he preached, saying: disquiett not yourself, gentlewoman, nor you people be not troubled, for this traitorous Post is a devil, that which is written in the letter, is false, you shall incontinently see her son: the devil hath played this prank to disturb you. Hereupon the devil vanishing, his fraud was discovered to be vain: whereof the gentlewoman praised and thanked God.  
The S. being at prayer one night after Compline, according to his custom, it being in the monastery of Lymoges, whence some of the Reliligious being gone forth, they saw a great field appertaining to one of their friends and benefactors, full of men that spoiled it, tearing of, the ears of the wheat already ripe: they pitying the loss of their affected 
He also discovered unto his Religious an illusion of the devil to divert them frō●●ayer.  friend, ran to the S. and very passionately recounted unto him what they had seen. Whereto he answered: Trouble not yourselves Brethren, with a matter of nothing, but return to prayer: for they whom you have seen robbing, our friend, are devils, that seek to trouble us, to divert us from prayer: know ye that our benefactor shall now receive no detriment. The Religious obeyed their Superior, expecting the issue hereof till the morning, when they saw the field as free from damage as before; whereby they knew it to be an illusion of the devil; having therefore discovered his deceit, they thenceforward had a more reverence to the devotion of the saint.   

Of miracles wrought by the S. in his preachings.  
THE X. CHAPTER.  
AS Saint Antony was one day to preach at Lymoges, there was such a conconrse of people assembled, that no Church in the city could contain them, so that he was enforced to preach in the open air. In the midst of his sermon the sky began to be troubled and the weather changed, for it began furiously to lighten and thunder, than did the air thicken with gross and very black clouds, so that there was appearance of an extreme impetuous and instant rain; which caused the audience to resolve of retiring themselves. S. Antony prayed them not to stir, assuring them that no inconveniency would befall them, provided that they put their confidence in him, who 
An extreme shower of rain did not wet nor fall upon an audience of a sermon of S. Antony though it overwhelmed all the neighbour places. A fool having kissed the cord of the S. was cured.  never frustrated the hopes reposed on him. On these words the people relied, & heard out the rest of the sermon, which ended, each one going out of that spacious place, where in former times had been a very ancient Palace, called by the Gentiles, the camp of Arcas, to retire to their home, it was admirable to see that every where round about, the streets were all drowned and overflown with the abondant stream of the rain fallen from the sky, without so much as one drop fallen in the said field, which was absolutely miraculous.  
As he preached on a time, there was a fool that troubled all the audience, S. Antony admonished him, and prayed him courteously to be quiett. But he answered the S. that he would not desist, unless he would give him the cord wherewith he was girded; which S. Antony putting of, delivered unto him. The fool having it, did presently kiss it, and withal his foolishness left him, and the use of reason returned, and so he fell at the feet of the S. and demanded him pardon, to the exceeding edification of the people.  
S. Antony preaching in a town, a woman having taken a cauldron of boylling water from the fire, to hasten to hear him, the devil being vexed therewith, deprived her of her judgement, which God permitted for his greater glory, so that in steed of putting her little child into the cradle, she put him in that fiery hot cauldron, and so ran to the sermon, which ended, her friends, as the manner is, demanded of her how her child did; the poor woman presently coming to herself, remembered that, thinking to lay her child in the cradle, she had put him into the said cawdron; for which, being utterly overcome & melting into 
By the merits of the S. a child being in a cauldron of boilling water was not hurt. An other child raised from death.  tears, she run with her other neighbours to her house, where she foud her child playing in the said cawdron, as if he had been in a bath; which caused the Mother & her company to praise and thank God & his holy servant.  
Almost the like accident happened to a woman, in regard of her desire to go to his sermon, for returning she found her child dead, stifled in the cradle where she had laid him: wherefore returning incontinently with her neighbours to the S. she fell at his feet, beseeching him to restore her, her child. Whereto the S. answered: Beloved sister, return to your home, God will comfort you: which making the woman exceeding joyful, she speedily hastened home, where she found her child alive and sound playing with little stones, which neither she nor he had seen before.  
A young man being converted by a sermon of the S. desired to confess unto him, but the sobbings, sighs and tears which by a deep contrition, he poured out, would not permit him to utter one word, whereupon the saint said unto him: My child, go and write your 
Effect of true contrition.  sins: which he did, and returning to the Saint, and unfolding the paper to read them in confession, he found them; by the divine providence, all blotted out, wherewith, as may be judged, he was exceedingly contented.  

Matt. 6.  Making one day a funeral sermon, upon the death of a notorious usurer, he took for his text these words: Where thy treasure is, there 
S. Antony caused the heart of a usurer to be seen after death a 'mongst his money.  is thy heart: which sermon being ended, he willed the kindred of the deceased, for better confirmation of what he had said, to go to his house and look where he had laid his money, telling them that there they should find his heart, which was not with his body. So going with many people in company, they found the very heart of the usurer amongst his money, yet hot, breathing, and beating: this miracle, with many others is painted at the Bolonia chapel of the Saracens, entitled saint Perronelle.   

Of the efficacy, virtue and fervour of his prayer.  
THE XI. CHAPTER.  
THe great virtue and efficacy of the prayer of saint Antony appeareth by many examples, in that not only other creatures, 
The devil caused a stolen psalter to be restored to S. Antony.  but the infernal spirittes obeyed him, as by the sequel shallbe discovered. When he did read divinity at Montpellier, a Novice secretly ran from the Covent, having stolen from him a psalter commented by his own hand, whereon he studied to preach to his Religious, in which respect he much esteemed it, so that knowing of this theft he was exceedingly troubled with all, and presently had recourse unto prayer, where he enforced the Novice to restore it. For as he was to pass over a bridge, the devil appeared unto him extremely horrible, hideous & fearful, and threatening to kill him with a sword which he held in his hand, if he would not carry back the psalter to Brother Antony, he constrained him to return, with such terror and contrition, that falling at the feet of the S. he obtained pardon, and was again admitted to the habit.  
This S. having accomplished his prefixed time of prelature at Lymoges, he thought it convenient to return to the chapter. In his journey he lodged in a town at the house of a poor charitable woman, where God intending to confirm him in his grace, by some tribulation whereby his love might appear, permitted this woman, the more to honour him, to borrow of her neighbour, a fair cup of glass, which his companion taking slight hold of, fell out of his hands, and broke in two pieces, and the wine was spilt on the table; which the careful Martha perceiving (little respecting the glass) ran instantly and took a bottle, and carried it to the Cellar to fill with wine, for till then she had only drawn in the said drinking glass, because she would not be too long in filling the bottle, and make the Religious that were already at the table, in the mean while to expect, determining to take the bottle when they were eating: But coming into the Cellar, she found that filling the glass she had been too hasty and forgotten to thrust fast the faucett into the vessel, so that the wine was all run out; wheratt exceedingly grieving, she returned all weeping to recount this mishap unto the Saint, who incontinently declining his head upon his arm, prayed to God, and the glass of it 
S. Antony by his prayers reunited a broken glass, & made wine return into a vessel that was run out.  self was suddenly reunited; which the poor woman seeing, she thought that as the glass was conjoined, so the wine might also be returned into the vessel: wherefore running speedily into the cave, she found her vessel foe full, though in the morning it were half empty, that it wrought, as if it had been new unrefined wine, and ran out at the bung: wheratt being utterly amazed and half beside herself, she scarce took time to serve the Saint the rest of his dinner, but that she retired herself to shun occasion of vainglory, leaving the inhabitants of the town piously disposed, thenceforward to entertain the holy servants of God, verily believing (as in deed it is true) that wealth never faileth, but rather increaseth by charitable almose.   

How our Lord jesus Christ was seen in the arms of saint antony.  
THE XII. CHAPTER.  
Saint Antony for certain days preaching in a city of France, he was invited by a devout gentleman to accept a lodging in his house whiles he remained there, alloting him the principal room entire to himself quietly to spend his time in study and devotions: but this gentleman walking one night about his house, and passing by chance before the chamber of the Saint, he saw a great light issuing out through the chinks of the door, wherefore looking in at the key hole, he saw upon a great book lying before the Saint a very fair child, glittering and shining with resplendent lightsome beams, who casting himself on the neck of the Saint, did clip and embrace him: as also in extreme amorous manner the S. did the like, being never satisfied with beholding him. The sweet and gracious child in his amiable embracings revealed unto him that his host beheld them. The Saint knowing that he would not depart as long as JESUS CHRIST, remained there, was willing he should for a time enjoy his contentment in that admirable aspect, that ravisbed the soul of the gentleman out of the world; and then this p ecious child vanishing, the S. instantly opened his chamber door, and calling the gentleman, he conjured him by the love which he bone to him whom he had seen, not to discover to any living person, what he had seen till after his death, which he promised and performed, but as soon as he understood of his death, he could not satisfy himself with recounting, and assuring it with tears and strong oaths; which, in respect of the credit of the gentleman, for his worthy qualities, and the piety of his life, being generally believed, it gave occasion to paint the S. with a child on a book in his arms.   

Of his prophesy of a Martyr before he was borne, and of the same Martyrdom.  
THE XIII. CHAPTER.  
AS he visited a woman at Assisium, great with child and very near her time, after he had exceedingly comforted her, she recommended unto his prayers her delivery, that it might be happy and easy. He not unmindfullof her, recommend her to our Lord, and the first time that he saw her again, he prophesied and willed her not to fear, because first she should be delivered easily; secondly her child should live; thirdly it should be a man child: fourthly he should be pious and fear God: fiftly he should be a Frere Minor: and sixtly he should be a Martyr. Now the three first of the conditions being easily verified, it shall not be out of purpose also to justify the other three. The child then being borne, and baptised, was called Philip, and living in manner of an Angel until he came to convenient age, he became a Frere Minor, where being fortified in the fear and love of God▪, he travailed with exceeding devotion in pilgrimage to the holy land. And being in Azoto, when it was by treason taken from the Christians, who being in number two thousand were all condemned to death, he obtained of those perfidious dogs to be the last that that should be martyred, they supposing that he would renounce and deny JESUS CHRIST. But this Saint when this spectacle horrible to the world, and grateful to the divine Majesty and to him began, did animate and comfort them all with exceeding courage, crying unto them, that God had revealed unto him, that the very same day he should ascend into heaven with more than a thousand martyrs: wherewith being much comforted they all offered their heads, as pleasing sacrifices unto God, under the sword of the executioners, who cut them off. Now it being reported unto the Sultan that he exercisced the office of a preacher; he commanded all the joints of his fingers one by one to be all cut off in presence of the Christians; which notwithstanding he desisted not to exhort them all to that glorious victory, in such sort that they all misprising the honours and riches offered them, by the Moors, and the tortures wherewith they threatened them, being by the valour of the Saint confirmed in JESUS CHRIST, they with one voice cried out, that they would follow Brother Philip, on whose choice oflife or Martyrdom they relied; which the Sultan taking very despitefully, caused him to be flayed alive, even to the Navel, and then his tongue to be cut off, which supporting with inestimable constancy and notable patience, he the more inflamed and moved the rage and fury of the Mores, and the hearts of the Christians more willingly to suffer death, as a momentary matter, seeing him with an invincible heart to endure the same, by such cruel torments, in the midst whereof he ceased not by the gestures and motions of his body to exhort them, being unable to speak by reason that his tongue was bereaved him; at length he was beheaded with the rest, and in token of their crown (a thing which the Moors beheld full sore against their wills) their bodies that remained many days in the street, without burial, yielded no offensive, but a pleasing savour: Thus was the admirable prophesy of the glorious Father S. Antony accomplished.   

Of an other prophesy of his, touching an other Martyr, and of his Martyrdom.  
THE XIV. CHAPTER.  
PReaching in France in the city of Puy where he was Guardian, as often as he saw a Notary, that was impious of life and conversation, he removing his capuce would do him very humble reverence. The Notary knowing himself unworthy to receive such honour, by him that gave it unto him, having many times, endured the same, he imputed it to simplicity, yet at length he sought to shun the meeting of the S. turning from him a far of, because he would not be saluted by him: but it one time happened that he could not prevent the Saints meeting of him, who saluted him as before, yea more humbly; which putting the Notary into great choler, he came to him and said: if thou wert not a Religious man, I would long agone have sheathed this my sword in thy body. But tell me thou varlett, what cause hast thou in this manner to flout me? The S. very humbly answered him: My beloved brother, be you not troubled, I beseech you, but believe that I salute you only to honour you, and the reason is such; having desired to shed my blood in the service of the divine majesty, I have not been found worthy nor hath it pleased God to satisfy me therein. But his divine majesty having revealed unto me that you shall die a martyr, I have ever since, and still shall, yield you reverence. Besides I most heartily beseech you, when you shallbe in that glorious conflict, to be mindful of me wretched sinner. Hereat the Notary changed his choler into laughter, and deriding him went his way; but in short time after, it was justified. For being inspired of God, to go with the bishop of the said city to adore the holy sepulchre, and in an instant having changed his lewd conversation into the contrary, arriving there, the bishop discoursing with the Moors touching our faith, and being rudely refelled, the notary for the first and second time endured it, but at length being ashamed of the tepedity of his bishop, and fearing some worse issue, he told him, that he did not defend our faith as he ought: and then himself very courageously disputed against the Moors, and confuted them, affirming for their reproach, that their Mahomet was the son of perdition, damned to hell by almighty God, as themselves should be if they did not acknowledge their errors: which having said, the Moors presently took hold of him, cruelly beat him, and never ceased for three days together to torment him, which expired, leading him to execution he confessed to his other companions, that S. Antony had prophesied unto him that martyrdom: And they afterward returning, have testified the same to all the world, and so he consummating his martyrdom, joyfully rendered his soul to his Creator.   

Of the office of his doctrine, and his severity against sins.  
THE XV. CHAPTER.  
THis S. of God, with a very great diligence, and admirable prudence, sowed the word of his divine majesty in the souls of the faithful, being never wearied by his continual labours, travailling through divers cities, towns, villages and castles, over mountains and valleys, and this he did out of his extreme zeal to assist the souls redeemed by the precious blood of our Lord, as one instructed rather by heavenly then human doctrine, he so disposed of his documents according to the necessity of his audience that they all were satisfied: in respect whereof his sermons were reputed for so many miracles: they that never heard him preach, were at deaths door with desire to hear him, but especially the learned, as well in regard of his eloquence, as of his exceeding subtlety and vivacity of spirit, wherewith he admirably gave to althings which he handled, their proper signification, valour, number and weight with a notable art. He also reprehended the great persons of this world with such constancy and severity, that the most famous preachers trembled with fear when they heard him, and did admire how it was possible he could have such boldness: many would withdraw themselves as not able to hear such open and manifest reprehensions, and those that remained covered their faces. Yet these reprehensions were intermingled with a competent and just quantity of salt, which is the admirable virtue of discretion, according to opportunity of time, place, and persons. For albeit his discourse at the beginning seemed sharp, yet the conclusion was gracious, mild, and supportable to all, in such sort that without any scandal he terrified sinners, comforted the weak, encouraged the pusillanimous, and made the most obstinate to tremble.  
Preaching one time at Bourges, where was held a Synod, he addressed his speech to the archbishop concerning certain articles 
He knew in spirit the error and heresy which a Prelate held in his heart and prudently put him from it.  of faith, whereof he interiorly doubted, and so dexterously accused and reprehended his incredulity, laying open unto him his errors by many authorities of holy scripture, that the archbishop was not only not scandalised thereby, though in deed he felt himself stung to the quick: but even went directly at the end of the sermon, very penitent and contrite, and freely discovered his heart unto him, who procured him such remedy as was necessary for his salvation, so that he proved thenceforward very faithful unto his God. And this Saint did not only assist the souls of the faithful Christians by preaching, but in divers other manners, God also favoured and furthered the ardent zeal which his servant had of the salvation of souls, as when in the night he appeared unto them, informing them of their sins, and admonishing them to go to such or such a Confessor, telling them, how and by whom he was sent unto them, which was a singular remedy for many sinners, who through fear or shame durst not confess, for fear to manifest their enormous sins. But by the example following may appear of what efficacy the words of the S. were.  
A citizen of Padua, called Leonard, confessing unto saint Antony; among other sins that he confessed, he accused himself to have given such a blow with his foot on his mother's belly, that she fell to the ground. The Saint very sharply reprehending him for it, among other speeches told him, that the foot which dared to strike the belly of the Mother whence it proceeded, deserved tobe cut off 
Mat. 18.  alleging that sentence of JESUS CHRIST: If thy foot scandalise thee, cut it off and cast it from thee, and such other things 
Great simplicity of a penitent.  as might induce him to contrition. After the said demonstration, having given him absolution, the simple man exceedingly grieved at his offence, supposing that the Saint had enjoined him to cut off his foot, being in his lodging took a little hatchett, and with a marvelous courage cut off his foot: which done, the extremes of death assaulting him, the excessive pain he endured caused him to cry so loud that his mother heard him, who with many of her neighbours came running, and seeing the torment which he endured, adjoined her cries with those of her son, who opening the cause of the disaster unto her, she knowing no other remedy, went to saint Antony, and reproached him as having slain 
A man having cut of his foot S. Antony rejoined it to the leg whence it was cut.  her son, relating unto him the miserable accident. The Saint utterly amazed, excused himself with the truth, affirming that he had not been the cause, having only told him that it deserved to be cut off, but not willed him to cut or cause it to be cut off: but not content with answering her he went to see him, and being moved with his pious simplicity, after he had first offered his prayers to God, he took the foot from under a bench, and joined it unto the leg, whereupon he gave a benediction, and so rejoined them, that there remained neither sign nor any pain●. So standing up sound and lusty on his feet, they all together gave thanks unto almighty God.   

How he reprehended the tyrant Ezelin.  
THE XVI. CHAPTER.  
EZelin a tyrant of Padua, having by favour and support of the Emperor Federic the second, gotten the dominion of many fair and great cities of Italy, he exercised such cruelties the like whereof have not been heard, to make himself more feared of his subjects, and none durst to reprehend him or demand him the reason. Having one time without cause slain divers gentlemen of note, saint Antony resolved to go and perform his office unto him. And coming before him, he spoke in this manner: Cruel tyrant and enemy of God, when wilt thou end thy rage, and forbear to shed the blood of faithful Christians, which without cause thou ordinarily spillest? Know and assuredly believe, that the severe and terrible sentence of the justice of God doth attend and will fall upon thee, when thou least fearest it. To these words he added many other like, then objecting unto him the graces and favours which he had received of God, he opposed also the homicides, violences, robberies, murderous assaults, and insupportable tolles wherewith he afflicted his subjects, and how by his permission, they endured the destructions of whole cities. As he spoke this, his guard admiring this free speech, expected only the tyrants command to 
A Tyrant humbled himself at the remonstrances of S. Antony.  massacre him, thinking this his accustomed patience very strange, especially upon such injuries: but the success was other than they expected, for the Saint having ended his discourse, this cruel wolf at the same instant became a meek lamb, and having put off his girdle, he laid it on his neck, and fell at his feet calling for mercy unto God and him for his misdeeds, and promising for satisfaction to his divine Majesty, that he would accept and perform such penance as he should impose upon him. The people present were also in admiration at this Metamorphises of the Tyrant, as much as at the raising of a dead. Now the Saint departing upon asseurance of this good promise, Ezelin turning to his people, said unto them: Do not admire to see me for the present thus humbled: for I protest I saw to proceed out of the face of this holy Father a beam of divine splendour, which did so terrify and quelle me, that I seemed to sink into hell. But God minding to chastise his enemies by the hands of others of his enemies, permitted that this Tyrant kept not long his holy purpose, for he began to doubt of the virtue of the Saint, of whom he would make a second trial. Knowing that he publicly preached against his cruelties, he sent him a present by some of his people, to whom he gave charged, that if the Saint 
The tyrant tempts S. Antony.  accepted the present, they should kill him: but if he rejected it, they should patiently endure what soever he said, without giving him any reply, and so should return. They having offered unto the Saint the present which was of great value, with the greatest humility they could feign, praying him to accept the small charity which Ezelin had sent him, and to pray to God for him, thereby experienced what he was: for he answered them, God preserve me me from receiving this present, which is but the blood of the poor of JESUS CHRIST, whereof he must render a strict account unto God: and therefore hast ye speedily hence, for fear lest this house fall and utterly oppress you, or that the earth open and swallow you up. These words made them so ashamed and mute, that without replying they returned to give answer to Ezelin, who thenceforth esteemed him the true servant of God: and therefore willed his people to permit him to say of him what he would, which was no small restrainct unto him whilst he lived.   

How at one sermon of his, he converted 22. thieves.  
THE XVII. CHAPTER.  
TWo and twenty thieves being assembled for robbery, retired into a very thick and bushy wood, where they murdered the passangers: Italy was then (by reason of the wars there) full of such thieves, who feared not to go disguised into the cities, as did these of whom we speak, who resolved to prove if the truth and effect answered the reputation given to the preachings of S. Antony: for they had heard, that as an other Elias, he burned the hearts of men with the fiery light of the word of God: which they experienced in themselves: for at the beginning of his sermon, they began to feel their hearts to mollify: then by little and little to receive the heat of the Holy Ghost, so that at the end of the sermon, they went all to confer with him, who after he had given them necessary reprehension, told them that he would absolve them on condition they would be very wary never after to return to their vomit, assuring the in the behalf of almighty God, that if they fell again they would miserably perish: as it after arrived to some of them, who returned to their filth again as before: others persevered piously, and especially one of them, who had seriously observed and made his profit of the ends of both his good and bad companions▪ who afterwards affirmed and assured the same, and said that he was enjoined, to go twice to Rome in penance, to visit the holy Apostles in remission of their enormous sins, saying that as he had accomplished his penance, so did he hope to obtain remission of his misdeeds.   

Of the conversion of many heretics, by a sermon which S. Antony made to the fishes of the sea, which gave him ear.  
THE XVIII. CHAPTER.  
ITaly being utterly disordered, by the afforesaid wars, and mingled with all nations that imbrued their barbarous weapons in the body of that country, though they were called in by the Italians themselves, that supposing to ruinate each other, they might afterwards be their prey, as in deed they were: In such troubles of war, the Italians did not only diminish their former virtues, which made them like terrestrial Angels, and more excellent than all other strangers in courtesy and love, but they did also diminish that faith, for which they had renounced the Empire of the world, submitting their neck to the most sweet yoke of JESUS CHRIST, and of his immaculate and holy, Catholic Apostolic and Roman Church; and besides that, (as it is incident to men to admit the habit of those with whom they converse) they dranck the horrible cup of heresy and abomination, the heretics multiplying in Italy, by the extreme liberty of life then there in use. Now saint Antony having so much profited in France, where he converted a great number of heretics, as also in Romania, whither then many were retired, of whom he converted a great part by miracles, and particularly their Arch-heretic called Bonuillo de Bimini, who for thirty years had persisted obstinate and buried in the darkness of heresy: the saint therefore endeavoured to displant all the rest of that province which there were exceedingly augmented. Now as he one day preached unto them, they refusing to hear him▪ because disputing against them he did utterly confound them, and being without the sea shore, at the mouth of a river called Matecchia, he called the fishes in the name of God, to hear his holy word, sith men, whom he had redeemed by the precious blood of our Lord JESUS CHRIST his only Son, had refused it. It was a worthy and admirable thing, to see almost an infinite quantity of fishes of the sea and of the said river, instantly upon those words to appear on the water, which by little and little assembling, sorted themselves according to their kinds and qualities, placing themselves in admirable Order, so that the lesser drew nearest the shore, and the greater by degrees without, in such sort that it was a most pleasing sight to behold them. Being settled and accommodated, the saint made them this sermon following: My Brethren fishes, who being the creatures 
Of the favours which God bestoweth on fishes.  of the common Creator as we are, are also bound to praise him, considering that you have received of him your being and life, and he hath given you for habitation the noble element of water savoury & saltish, according to your necessity and entertainment. Further he hath therein given you shelters and retraites to shroud you from the ambushes of your persecutors. It hath pleased him also that this element should be transparent, clear, and pearceable to the eye, that you may the more easily see what you are to accept and what to shun: therefore also hath he bestowed on you phinnes and force to guide you selves where you desire: but you are especially obliged unto him, for that you alone of all other creatures, were saved in the universal deluge; by means whereof you are increased in number above all other. You were chosen to save the Prophett jonas, and having preserved him three days in your belly, you restored him a live upon the earth. You have paid the due and tribute for our Lord JESUS CHRIST, and for his chief Apostle S. Peter, you have also ever been his food during his life, and after his death when he was risen. For which reasons and others which for the present are out of my memory, you are exceedingly obliged to thank almighty God. The fishes approved these words, with all the gestures they could show, bending down their heads, moving their tails, and making sign of desire to come near him. Upon which demonstrations, the holy Father turned towards the rebellious and stony hearts of the heretics, and, in presence of a great multitude of people (there assembled by the recourse of such a number of fishes that stirred not, expecting till the S. dismissed them) he said unto them: God be praised that the very fishes do desirously hear his word, but you, wherefore demur you on your conversion? What other testimony do you expect more evident of the virtue of the love of God? Are not you ashamed to appear of less virtue than the fishes who are void of reason? All the heretics there present them without farther expectation were converted to the faith, and the Catholics more solidly confirmed. The fishes never stirred, but their number still increased without any confusion of their order, till they had all had the benediction of the holy Father, after which they divided themselves, & each one went where he pleased, and S. Antony returning into Riminy there converted the rest of the heretics, that being there had not been present at the miracle.   

How he converted a very obstinate heretic by a miracle of the blessed sacrament.  
THE XIX. CHAPTER.  
Saint Antony preaching one time at Tholousse (though some affirm it to be at Riminy) against a very obstinate heretic, of the real Presence of JESUS C. in the B. Sacrament, he many times convinced him even by reasons, in which the heretic not knowing what to answer, told the S. that in deed he was forced to yield in dispute: but the reason was, because he was more subtle, a greater philosopher, and better learned than himself, which he acknowledged: but could not yet confess and acknowledge that his affirmations were to be believed: and therefore challenged him to prove by effects and show him by some miracle of the B. Sacrament, whereby he might know that God was present there: which if he could perform, he did promise and swear, to adhere to his opinion and belief. The saint answered him that he should consider and bethinck himself what miracle he desired, & by the grace of God he should see it effected. The heretic replied that he would shut up a mule, and keep her three days without meat, than they both would be present together, himself with oars & the S. with the B. Sacrament, and if the mule did leave the oats and adore the B. Sacrament, he would be content also to adore the same. S. Antony accepted this condition: And the third day being come, & they both present at a public place, the holy Father having celebrated mass before he communicated, he showed the sacred Host unto the people that held burning torches in their hands, there being present the greatest persons of the city, who attended him to the place where the proof was to be made. The heretic was there ready with the hungry Mule, which already smelled the oats which her master had brought and brayed after them. Saint Antony then 
A hungry mule left oases to adore the B. Sacrament.  commanded her, by the virtue of the living God, who was present in the Host which there he held to adore it. Her master also cast before her all the oats he had, yet leaving the oats, she came with her head declined very humbly to adore the B. Sacrament, before which she kneeled down, to the exceeding contentment of the Catholics there present, and the confusion of many heretics, especially of the aforesaid, who was converted together with them.   

Of the conversion of many heretics, by a miracle of S. Antony's, eating poisoned meat, without receiving any detriment.  
THE XX. CHAPTER.  
THis miracle so increased the hatred of heretics against him▪ that they resolved to procure his death. And to this purpose one of them invited him to his table: which the saint promised, in hope by some familiar discourses to convert him. Even as for the same end our Redeemer did eat with Publicans and sinners. Saint Antony then being at table with many heretics, he knew by divine revelation, that the meat set before him was poisoned, as also the wine appointed for him to drink, for which he modestly checked them, 〈…〉 their treachery. But they, in steed of being confounded and acknowledging their fact, with a brazen face answered him, that JESUS CHRIST 
Marc. 16.  in his gospel promised his disciples, that albeit they should drink or eat poison, it should not hurt them: And therefore (said they) had they done that only to prove that speech, so that if he refused to eat thereof, he must acknowledge the Gospel to be false: whereupon the holy Father, consulting with himself what he should do, found therein some difficulty; for one the one side he feared it might prove a tempting of God, who seemed to have revealed the same unto him to the end he should forbear it: on the other side desirous not to prejudice the gospel, he resolved to eat the poison, on condition they would become Catholics, if it did not hurt him: whereto they accorded, and the S. said unto them: Well than my masters, I drink and eat your poysonned meat and drink, not with a will to tempt God, whose words I firmly believe: but to manifest unto you the truth of his word, and also as zealous of his gospel to whom althings obey: then he dranck and eat thereof without receiving any detriment, either then or afterward. Which the heretics perceiving, they were converted to the faith of the gospel, the words whereof they had experienced to be puissant, above all natural reason, and in deed it was reasonable, they should expel the poison out of their souls, seeing corporal poison, by virtue of the words of the gospel, to be annichilated.   

How in one sermon and at one time, he was heard by many strangers to preach in their several languages: and a woman heard him far off.  
THE XXI. CHAPTER.  
POpe Gregory the ninth published a great jubilee at Rome, there to declare the expedition of the Christians called Crusade, against the Moors, who then had possession of the holy land: in respect whereof there was a great concourse of people at Rome that repaired thither from all parts of Europe. S. Antony one day preaching there before a huge assembly of people, the number being exceeding great of French, Grecians, English, Italians, Almains, slavonians, Spaniards, and other strangers, they all heard him preach in their own natural tongue, as heretofore the Apostles of our Saviour had been: which much amazed the people. But besides this, the Pope having heard this sermon, called him the holy ark of the testament, in regard of the marvelous copiosity of h●● doctrine and eloquence, wherewith he in such sort linked▪ together, the sentences and words of holy scripture, by new and high 〈…〉 whereby it manifestly appeared that it was not he but the holy Ghost that spoke, who by his holy servant taught these people the true mean to ascend to heaven. This other miracle was also of no small consequence.  
A woman exceedingly desiring to hear S. Antony preach, her husband not permitting her to go, because it was a great league from the city, she went up into her corne-loft, so to content her sight with beholding the place where her spirit was, to wit, the Church where was the Saint, where her body could not be: which performing very attentively and a long time, she admired to hear the Saint begin his sermon, wherefore calling her husband, she protested that from the place where she was, she miraculously heard saint Antony's sermon, using the same gestures that he did and relating his words, wherein she so persisted to confirm her husband, that himself would needs make trial thereof, and to that end mounting into the garrett, he put his head out at the window, and heard the end of the same sermon, then presently went to confer with such as had been personally present, and found that the words which his wife affirmed to have heard in the beginning of the sermon, were the very same that the Saint had uttered. And therefore astonied at so great a miracle, and repenting that he had hindered his wife from being present thereat, never after withdrew her from her devotions.   

Of certain miracles which he wrought upon some that were devout unto him.  
THE XXII. CHAPTER.  
Saint Antony incessantly labouring to gain souls unto God in the cities of Italy, by his preaching, returning one day from that exercise, and retiring into his Covent, he took a secret and unknown way, to avoid the honours ordinarily given unto him, where he met a poor woman carrying her son▪ that was utterly crypled and void of the use of his limbs, who having a far off perceived him, came and fell at his feet, humbly praying him to have compassion of her, and to vouchsafe to make only the sign of the cross upon her son, whereby she had great confidence in God, that he would recover the use of his limbs: and the more the Saint excused himself, the more she redoubled her petitions and cries, saying as the Chanan●an did to JESUS CHRIST: have mercy 
S. Antony cured a cripple, only with the sign of the cross.  on me: whereupon, together with the request of his Companion (who was a very devout Religious) he made the sign of the cross upon the child; and forthwith he was cured, returning on foot to his pitiful mother's house, whence she had brought him to the S. who prayed her to conceal this miracle at least during his life: affirming that it was her faith, and not his merits, that had obtained this grace and favour.  

And an other.  A girl of Padua was in such sort crippled, that she could not go but on her hands, and beside, was often tormented with the falling sickness, which caused her to foam and use strange gestures through the extremity of her cruel affliction; her father having presented her to the S. and requested him, as the aforesaid mother had done, he cured her by the sign of the cross also; wherein is to be observed, that in such occurrences the faith of those that present and request, joined with the merits of the Saints availeth much, to obtain grace and favour of God.  
The holy Father going one holy day to preach in a spacious place, there being no Church great enough to contain the people that 
A woman fell into a filthy ditch without fouling her apparel, by the merits of the S.  sought to hear him, a woman that followed the press of the people, was at length so thrust, that she could not avoid to be overthrown into a ditch full of filth, wherewith the woman being much grieved, not so much for the apprehension of the hurt she might receive in her body, as for fear to foul her rich apparel whereof that was the first time of wearing, and that her husband who was perverse unto her would be offended with her, had recourse unto God by the merits of the S. that she went to hear, whom she devoutly invocated, and herewith she was seen to arise out of the dirt wherein she had been plunged, without any appearance of ordure on her apparel, to the exceeding amazement of all the beholders.   

Having written a letter to his provincial, an Angel carried it, and brought answer thereof.  
THE XXIII. CHAPTER.  
THe Saint having spent long time in preaching, hearing Confessions, giving counsel, and reading at Padua, he much desired to retire himself into some solitary place, where he might more commodiously apply himself to contemplation, and to that end, he wrote to his Provincial, the which he accorded him: and having left this letter upon a table in his Cell, he went to pray his Guardian to procure him some messenger to carry the said letter faithfully to the Provincial, which the Guardian having done, he returned to his cell, but found not the letter: which made him suppose that God had miraculously taken it away, to the end he should not remove thence, wherefore returning to his Guardian, he told him he was otherwise determined: But certain days after, in such a time as a messenger might carry the letter and bring answer thereof, he found on his table the answer which his Provincial had made thereunto, permitting him to retire; and doubtless there is great appearance that this letter was carried, and the answer brought by an Angel, God thereby giving us to understand, how pleasing and grateful the demands of his faithful servants are unto him.   

How he was twice in spirit at Lysbone in Portugal, to assist his father.  
THE XXIV. CHAPTER.  
THe Father of the Saint was a gentleman of Portugal residing at Lisbon, who having managed a good part of the revenue of the king his sovereign, had also given a just account thereof unto his officers, and withal delivered them in, the money without demanding acquittance or any discharged, relying on them as his friends, attleast supposing them to be such: but certain months after, these gentle companions, as worldly people, demanded again the money they had received of him, and summoned him to yield a new account unto them of the administration of the money he had in his charged. This good gentleman was exceedingly amazed, not knowing what to do, considering he had no specialty to help himself against them in that which they required; wherefore knowing the danger of his own case, he went to them, to endeavour to put them in mind of the finishing and delivery of his accounts, thinking thereby to bring them in the end to acknowledge and confess the truth. And being before them that sat and held the place of justice, they most audaciously and impudently denied that he had so much as presented his accounts, much less had he 
S. Antony caused an acquittance to be given to his father which was delivered him and forwhich he was much troubled.  finished them and delivered them any money. But at the instant S. Antony appeared, and was present there, who gravely said unto them: Give an quittance to this good man, of the money he delivered you proceeding of his charged, and of the receipt of the kings money, on such a day, in such a place, at such an hour, in such and such sorts of coin: which if you refuse to do, God will punish you for it. Which they having heard, exceedingly terrified, they gave a sufficient discharged to the Father of the S. who very joyfully returned home, giving thanks to God for that he had bestowed on him such a son, who vanished as soon as he had uttered those words.  
Some time after, there was a young man slain before the house of the Saints Father, for whom his enemies had laid wait in the night as he was to return from the great church, which is near to the said house, into the garden whereof the dead body was cast over the walls, where the next morning he was found of the officers, by the trace of blood freshly appearing in the street: whereupon the Father of saint Antony, with all his family were imprisonned, and forth with condemned to death: and as he was conducted to execution, 
He raised one murdered to make him testify that his Father had not slain him, and to absolve him of an excommunication, who afterwards fell dead again as before.  the S. being preaching at Padua it was revealed unto him, who then resting on the pulpit wherein he preached, he went to relieve his Father, and at the very instant of his coming to Lisbon, he raised the murdered party, and made him publicly to confess that his Father had not slain him; yet not discovering the murderers. The party raised then turning to the saint demanded absolution of him, of an excommunication which he had incurred, and besought him to pray to God for his soul: which the saint having granted him, he fell dead into the grave. And by this mean in one instant he delivered his father from corporal death, and the murdered person from eternal; then returned to his sermon, and being inspired of God, he revealed unto the people where he had been. Many of Padua wrote to Lisbon of curiosity to be informed hereof, and were ascertained of the verity; by which mean those of Portugal were more perfectly resolved of the matter.   

How he endeavoured to preserve his Order in the ancient and first observance, and how for that end he caused Brother Helias to be displaced, who had been by the Pope, constituted and named General, after the death of Br. john Parent.  
THE XXV. CHAPTER.  
AS S. Antony himself most exactly observed what concerned the Order whereof he made profession, so also could he not in any sort endure the dissolution which he too manifestly perceived, wherefore now reprehending this Br. now that, he suffered many tribulations at their hands, which he did not much regard, so that he might effect what he desired, to which purpose he endeavoured to unite and gain unto him many ancient and fervent Religious, with them to resist the relaxations of the principal Religious, who especially were those that depraved the Order, and of these the principal was Br. Helias, as being also chief of the Religion, made General thereof by Pope Gregory the ninth, after the death of Brother john Parent, who being learned, very expert in worldly affairs, and favoured of many great persons, attempted, after the death of S. Francis, to demand divers privileges of the court of Rome, which he obtained for himself and the Religious: wherein he wanted not such as would second him for this new liberty of life, and the large way which he had opened. So by the support and assistance of his followers and adherentes, he cruelly persecuted those that did contrary him, and especially all the companions & first disciples of S. Francis, and next to them S. Antony, and Br. Adam his companion, as zealous of the Order, who at length no longer able to endure such a ruin, opposed themselves against him publicly at the Chapter, where they fowd not any one of their opinion, or at least that durst speak a word, so that all the Religious there present arose against them, chardgeing them that they murmured, caused and raised division in Religion, and therefore they were so persecuted, that they were enforced to appeal touching their abuses unto the Pope, and to that end to go to Rome; where being arrived (notwithstanding the endeavour of Brother Helias, who sought to get them imprisoned by the way) in presence of the said Pope, who was a singular favourer and protector of the Order, they laid open the life of Br. Helias and the relaxation of the discipline of the Order, which by his evil example he perverted and brought to ruin. Which being well understood and considered by his Holiness, he ordained a general Chapter to be held at Rome, wherein himself in person was Precedent. Now this chapter being assembled, S. Antony proposed the cause of his appeal unto the Pope, alleging that it was upon the persecution which B. Helias inflicted on those that were zealous of the Order, as enemies of the relaxation and liberty of his life & new rule, which tended to the ruin & subversion of the Religion, contrary to the obligation & duty of the General thereof. Br. Helias hereunto answered, that he had been forced by the Religious to accept of that office, that he had advertised them that he could not go on foot, nor live in common by reason of many necessities of his, & that in a General Cha▪ they had permitted him, to eat what he would, yea, gold if it were needful. Besides, that having a horse in the stable, he must of necessity have a servant, & consequently could not be without money, whereof he had permission from the holy Sea, as also for supply of some necessities, and likewise for building the Church of Assisium and to relieve many Religious, in their occasions. S. Antony replied that albeit he were permitted to use a horse, yet was he not allowed to maintain a horse in stable of such a price as he did, and so well furnished, as all the world was scandalised theratt, and though he were permitted to eat even gold in his necessity, yet was it not granted he should horde and heap up treasures. Brother Helias then answered S. Antony, that he had lied: whereatt the Pope who was well informed of the truth of his life, did much admire, and would no further testimony against him, than this his proud answer, which made clear the rest: and therefore having commanded silence to all, with tears in his eyes, he uttered these words; when I resolved to make this Religious General, I thought it would have been for the good of the Order: but alas I experience the contrary, and see that he is a disturber and ruinour thereof. Wherefore I deprive him of that office, and will that in his place be presently elected on other, that is zealous and a protector of the evangelical law. Which done, the Pope exceedingly commended S. Antony, and gave him his benediction, disapproving and making void the sentences which Br. Helias had denounced against him, and those that were zealous of the Order, then prayed and exhorted him to assemble and commit to writing all his sermons, that they might be printed and yield a public profit: and that he might more commodionsly apply himself thereto, he by special privilege exempted him from all other offices and charges of the Religion. and thenceforward was ever much affected unto him, so far forth as after his death he canonised him.   

Of the last lent that he preached, of the great fruit of his preaching, and of his pious works.  
THE XXVI. CHAPTER.  
BEcause it would be perhaps more tedious to you to read, then to me particularly to describe all the Provinces, where this glorious S. hath preached, and consequently the affection, reverence and devotion, which all persons, as well Princes, gentlemen, burgesses, as the meaner people carried towards him, and how well, by his doctrine, life and miracles, he recovered to almighty God the lost souls, I will endeavour, to make the same appear unto you altogether by the only relation of the last sermons he made at Padua, in a lent that he preached there. This saint then being exempted by the Pope as before is said, the year of grace 1230. in a General Chapter held in the month of May, that he might the more commodiously employ himself for the salvation of souls, having passed and traveled over many Provinces, in all which he sowed the word of God, he was at length by the holy Ghost conducted to Padua, where he had formerly much profited; In respect whereof he was very particularly loved and reverenced of the inhabitants of that city; and therefore when he began to preach there again, such was the confluence of people that pressed to hear him, that he was forced to preach in a spacious field without the City, there being no Church capable of the people that from all parts flocked thither, though there were some very great. Wherefore from the beginning of Lent, the devil perceiving the great fruit which he did and would produce, he took him, and so wrested and crushed his throat, that as he after confessed to his companion, if the sacred virgin, whom he invocated had not assisted him, appearing unto him with a great light and to his comfort, he had been strangled: but arming himself with the sign of the cross, and so delivered from the ambushes of the devil, he gave infinite thanks to God and to his glorious Virgin mother. And being become more courageous (though he were very feeble by reason of his abstinence and the labours which he ordinarily undertook, which so depressed him, that he had daily a little fit of an ague) his zeal of the salvation of souls, being more forcible with him, than whatsoever other consideration, he ceased not to preach all the whole Lent, and to spend all the rest of the day in spiritual exercises, as to hear confessions and to give Counsel: but it was a worthy thing to behold the fervour and devotion, not only of the Paduans: but also of the inhabitants of the towns, borrows, villages, and castles there about, that in such abundance flocked to his sermons, that some went with light in the night to take their place in the field. The bishop was present at his preaching with all his Clergy, as also the principal of the City; married women, maids and young gentlewomen frequented them withal comeliness and modesty, and without any pomp, whereby it was easy to judge with what spirit they were induced to hear him. During his predication all the merchants and artificers did shut up their shops: audience of justice was omitted, and all other offices ceased, so that it seemed some solemn feast. In the time of his sermon the audience was so quiett, that so much as one word was not heard amongst thirty thousand persons there present: and it succeeded that they all returned replenished with the spirit of compunction: He that could touch the saint or speak unto him, esteemed himself happy: and if he had not been purposely guarded, they would have rend and cut his habit from his back and left him naked; for such was the fervour of these people, that they seemed to see in him a true Apostle sent to them by almighty God. By his mean notorious and inveterat quarrels were appeased; prisoners set at liberty; debts quitted and forgiven, offences and injuries pardoned and forgotten, and money and other things stolen or ill got, were restored: Briefly what else? 
Effects of the preachings of S. Antony.  men and women long accustomed to sin were publicly converted, and did penance for their sins, in such sort frequenting the sacraments, that the Priests had scarce time to serve them. The glorious saint having filled the Garner of almighty God with most pure corn, after he had tried it, and burned the cockle, at the very time that he resided at Padua, and having finished his three books of sermons upon the sundays and the Quarantine or sermons of Lent, and the book of the sermons of Sundays full of very deep subtility and moral droctrine, which he had undertaken and accomplished to satisfy his holiness and the Guardian of Hostie, he began to feel that God intended to call him unto▪ him, and by signs and miracles to demonstrate the merits of his most faithful servant, wherein the people had such confidence, that whosoever could have a bit of his habit, held himself happy, and kept it carefully as a precious holy relic.   

Of his last sickness, his prophesy of his future glory, his vision of God, and his death.  
THE XXVII. CHAPTER.  
THis lent being ended, S. Antony desiring to repose himself a little, retired to S. Peter▪ field a place appertaining to a gentleman of Padua, called 'Tice, one that was exceedingly affected unto him, this place was near to the Covent of the Frere Minors, which this gentleman in manner alone maintained. Now it may well be imagined with what countenance he entertained the S. doubtless as if he had been an Angel of Paradise sent unto him by almighty God: understanding his intention, he caused to be made him three celles of osier, one for himself, and the other two for Brother Lucas, and Br▪ Roger his companions and familiars. He remained not long there till he felt himself assaulted with a great feebleness that daily augmented, but thinking to ease himself by travail, he went to the next covent of Frere Minors, where his infirmity did oppress and utterly overcome him. There did God reveal unto him, that, he should soon die, and what glory he should have both in heaven, and on earth. Wherefore beholding and considering the amenity and good air of the plain, and situation of Padua, that did neighbour the place where he was, turning towards his companion, he uttered these words: this plain shall shortly be illustrated and honoured with great glory; as in deed it hath been from after his death till this present, yea more than he foretold, in regard of the great confluence of people that have and daily do resort thither to visit and honour his holy relics. And doubtless, this city may be termed happy and glorious, having in it such a treasure, that hath not enriched only it, but all the world, with singular gifts and graces obtained of God by the merits of this glorious S. Now the S. foreseeing that his hour drew near, he told Br. Roger, that if in case he should die of that infirmity he would not be troublesome & chardgeable to the Covent where he than was: and therefore prayed him to get him conducted to the Covent of the Virgin Mary at Padua, where the Frere Minors were; which the Religious approving, he laid him on a waggon, to the great discontentment of all the Religious of that oratory: And as they conducted him to the City, they met a dear friend of his in the way, who knowing whither he way carried, caused him to change his purpose and persuaded him to go to a Monastery out of the City called Arcele, alleadgeing that the visitations he should have at Padua would be very troublesome unto him. Being then arrived at Arcele, and having there received all the sacraments, God speedily called him; for having with his Religious said the seven Psalms, and alone that worthy hymn: O gloriosa Domina, as the glorious virgin Mother had always in his life been very gracious unto him: so for his comfort & defence he saw her at his death: then a little after he saw her beloved son, whom very attentively beholding, and demanding of Br. Roger whom he saw, I see, answered he, my Lord JESUS CHRIST. Whereto he added four other words, for the comfort and edification of his Religious: after that he reposed and was half an hour in contemplation, and then yielded his soul to God. He seemed to sleep, and presently his flesh, that before was unpleasing to behold, as well in regard 
The death of S. Antony & the change of his flesh.  of his abstinence, as his discipline, which had made it withered and wan, became so white, clear, and bright, that it seemed rather his glorious, then mortal body. He died the year 1231. the 13. day of june being friday, the 36. year of his age, whereof he had spent fifteen in his Father's house, two in the monastery of S. Vincent at Lisbon, nine at S. Cross of Conimbria, and about ten in the Order of S. Francis, where he lived very famous, in his life, doctrine, and miracles.   

How he appeared to the Abbot of Vercelles.  
THE XXVIII. CHAPTER.  
WIthin the very hour of his departure, he suddenly appeared in the chamber of the Abbot of Vercelles, sometime his master and Governor, as if he had privately entered, & told him that he had left his residence and was retiring into his country: which said, he stroke him with his hand under the chin, as if he would dandle him, and so cured him of a disease which he had there, then vanished as if he had gone out at the chamber door: but the Abbot following him, could not find him, and inquiring of his family if they had seen him, they answered, no. at length sending to his Covent, and missing him there, he began to understand that his country whither he was going was not Portugal, but Paradis, and that he died at the same instant.   

Of a great mirache, whereby the death of saint Antony was discovered, and of the dissension that arose about his sepulture.  
THE XXIX. CHAPTER.  
AFter the decease of S. Antony, the Religious resolved to conceal it till they had determined how to dispose of his body, so to avoid the tumult of the people. But God did manifest it, by the voices of children, that went by troops, crying through the City: Our Father Saint Antony is dead▪ which induced many Burgesses to go to the monastery of Arcele, where they understood the truth: and having found him dead, they presently placed many armed men, to guard the body, and to hinder the transporting thereof. Then the Frere Minors of the monastery of Padua also hastened incontinently thither, accompanied with many honourable persons of the City, and required the body, as appertaining unto them, considering that the saint in his life time had declared his intention, which was, to be interred in their Covent, which they made apparent. There were also other Competitors: which were, they that dwelled on the other side of the bridge, who perceiving that the Oratory of Arcele was not secure, and that there might be disorder, endeavoured by force to take away the holy body, to carry it to a monastery of Religious women, near thereunto: and the controversy grew to such a head, that they were ready to fight, when as a third party and such as were neuter there present, laboured to accord them, with condition to expect, the coming of the minister Provincial, who should determine the cause. Notwithstanding, the impatient people, could not expect, but would have the holy body carried into the City: and to that effect thrice assaulted the Monastery to have the gates opened for transporting thereof: but at each time they remained at the gate as blinded and half benumbed, without any power or ability. For which cause (as also in regard that it was feared the body might begin to savour, by reason of the great heat that then was) he was taken from off his discovered coffin, and put in a square chest under ground, which did so mutiny the people who supposed he had been utterly taken from that place, that they ran with their sword in their hands, even to the celles of the Religious, whence they would not depart till the holy body was shown them, which appeased them. Four days after his death, the Provincial arrived, who was of opinion (with whom joined the bishop) that he should be interred in the said Covent in the City according to his own ordnance in his life time. To this effect the Bishop caused a very solemn procession to be made, and the Governor of the City sent a company of foot men to guard a new bridge which he had caused expressly to be made of boats: but understanding that the inhabitants of the otherside the bridge were resolved by force of arms to surprise the holy body, which by right they could not challenge, and that they had already broken the bridge of boats, he proclaimed by sound of trumpet, that no man nor woman upon pain of death should stir out of their lodging, and banished from that country and territory, the principal heads of this conspiracy, and by this mean freed all the Religious of both sex in Padua from fear; for they were extremely afflicted, and accused themselves, imputing the same to arrive for their offences: wherefore they besought our Lord JESUS CHRIST, to deliver them from this affliction, which also had put the whole city into a great tumult. So the glorious body of S. Antony was transported to the said Covent of Padua, where it was interred in a sepulchre newly and miraculously discovered, the fifth day after his death.   

Of the resolution of his canonisation, and of certain miracles there wrought.  
THE XXX. CHAPTER.  
TO speak the truth the dissension aforesaid was not without cause, considering that they contested about so precious a treasure: it is also to be considered how justly the Paduans possessed this holy body, sith they hazarded their life for it, before it wrought any miracles; as if each of them had been assured of the great number of miracles which God would worck by it, as he began that very day, making this pacification to appear so much more pleasing, and this treasure more dear and grateful, as the contention had been grievous, by means of the recovery of all the diseased that only touched his sepulchre, yea of those that, unable to come to his sepulchre, or into the Church, invocated his holy name without. This so notable and inexpected success, spreading incontinently over all the neighbour places, the Bishop of Padua unable to retain thedevotion of the people, that publicly honoured him according to his merits; he sent ambassadors to Rome in his name and the Paduans, to beseech the Pope to canonize this S. which God had bestowed on them. They being graciously entertained and heard, together with the examen made by order of the said Bishop, and an other by the deputies of his holiness, who were an Abbot of S. Benedict, and a Dominican Prior, upon the life, conversations, and miracles of the S. and finding more than sufficient proof, he proposed to the Consistory his canonisation at Spoletum, it being not full, but near 
A Cardinal opposing against the canonisation of the S. God inspired him to change his opinion.  a year after his death. Whereto there directly opposed himself a Cardinal, which caused further proceeding to be deferred, till the day following, but the first night after, the Cardinal had this dream: It seemed unto him that his holiness would consecrate an Altar, and to that end demanded holy relics of him. But he not knowing what to give him, heard a voice that said: Give him of the new relics of S. Antony. Whereupon, this Cardinal awaking, solicited the Pope more than any other, to hasten the canonisation of the S. as having been by this divine voice, fully assured of his great merits. Besides the approbation of the under written miracles wrought after his death, nor including those wrought in his life time, he cured nineteen that were lame, five of the palsy, five that were crooked, six blind, three deaf, three mute, two of the gout: he raised two to life, and cured divers others of sundry diseases. For which cause, the year 1232. on the day of Penticost he was enroled by the Pope in the Catalogue of Saints, with great solemnity. The said Pope composed and sung that worthy anthem: O Doctor optime; and ordained it to be sung in all churches the 
All the bells of Lisbon did ring of themselves.  day of his feast, which was constitued to be yearly the thirteenth of june. One the day of his canonisation all the bells of his city of Lisbon did ring of themselves, to the exceeding contentment of all persons, whereof they knew no cause, but that they felt an inestimable joy in their hearts: but they understood afterward that their contryman and fellow-cittizen S. Antony, had been that day canonised.  

The bull of the aforesaid canonisation, taken out of the tenth chapter of the sixth book, and here more properly placed.  
GRegory bishop, servant of the servants of God, to our venerable Brethren, Archbishops, Bishops, health and Apostolical benediction. As God saith by the Prophett: I will make you honoured and praised of all people; and by the sage, he promiseth that the just shall shine in the presence of God, as the sun; so it seemeth unto us expedient that we also here on earth below, do praise the saints which his divine Majesty hath crowned in heaven; and considering withal, that God is known and adored principally in them, who is praiseworthy and glorious in his Saints, and that miraculously to manifest his omnipotency, and his mercy towards our salvation, he even ennobleth here below by miracles, his faithful servants, with whom he hath concurred to the merit of eternal glory, and this, to confound the obstinacy of many heretics, and to confirm his church in his holy Catholic, Apostolic and Roman faith, and to expel out of lukewarm hearts, all sloth and negligence, awakening them to good works, by these holy examples, and that the hearts of heretics might be made pliable to believe by effect, what they seem not to understand by the holy scriptures; and finally, that all jews and Pagans, the vail of blindness being taken from before their eyes, may see this transparent light of the omnipotency of our Redeemer JESUS CHRIST, and that they may not allege for excuse, that they had no occasion deserving their conversion unto him, and their acknowledgement of him for true God and true man. Wherefore my beloved, we yield thanks to this bountiful giver of all goodness, if not as we ought, at least as we may, for that it hath pleased him, for confirmation of our holy faith, and the confusion of heretics, to bestow on us, holy and famous men in these days, who by signs and manifest miracles have declared, how true, inestimable and indubitable is the faith of the holy Roman Church, sith they who die therein, so die in the grace of God, that they glitter, twinkle and shine in the world, as Suns in the firmament. Therefore being therein but one faith, and the same, by this divine and manifest approbation appearing most true, the falsehood of all others must be very evident. Of the number of those that have merited to worck miracles, before and after their death, is the blessed Father S. Antony, of the Order of the Frere Minors, who living in this world, was very famous for his great merits, and living now in heaven, he shineth by many miracles which are ordinarily wrought at his sepulchre, whereof we are assured, as well by very authentical worthy acts, as by revelation of persons worthy of credit: These two things, merits and miracles, suffice to give testimony among men of the sanctity of a man, yea they suffice to make us yield to honour and invocate them, as our intercessors unto God, which two things, are taken out of this text of the Gospel: They going forth preached every where: our lord working 
Marc. ●6.  withal, and confirming the word with signs that followed. For this cause we have given order to the abovesaid Bishop, to Br. Giles jourdain, Prior of the Order of S. Benett, and to Br. john, Prior of S Augustins, in the monastery of the jacobins of Padua, that they should make an exact examen, and approved catalogue of the miracles of the said Saint, which we having seen to be conformable to that which by our own experience we know to be very true touching his life and holy conversation: that it may not seem we would hinder or deprive him of his praise, being thereunto urged by the said Bishop of Padua, and the reverence of the servants of God, which so notoriously deserve the same: and by the advise of our venerable Brethren, the Cardinals of the holy Roman Church, and of all the Prelates at this present near unto us: we have enroled him in the Catalogue of the SS. Wherefore the candle not being set on the candlestick but to give light, we pray and command all those to whom the knowledge of these presents shall come that in virtue of this Apostolical Brevie they induce their subjects, and procure them solemnly and reverently to keep and honour his feast, which is the thirteenth of june, to the end that God being moved and appeased by his holy prayers, do give us his holy grace in this life, and his glory in the other. Besides, that the sepulchre of this worthy Confessor, who by the splendour of his miracles beautifieth our holy Church, be, with the honour due unto it visited and frequented; we trusting in the divine grace, and in the authority of the glorious Apostles saint Peter and saint Paul; we mercifully remit and release a years penance enjoined them, to all those that truly confessed and penitent, do on the day of his feast, and all the octave of every year, visit the same. Given at Spoletum, the twelfeth of julie, in the sixth year of our Popedom.    

How his body was transported into the said church of Padua, then into that where it now is, and wherefore,  
THE XXXI. CHAPTER.  
POpe Alexander the fourth, desiring to deliver many Cities of Lombardie, from the cruelty of the Tyrant Ezelin, that had usurped almost all the Venetian territory, he sent to Venise as his Legate Philip de Fontaine, Bishop of Ravenna, that having overthrown a mighty and potent army, he might assige Padua, where the Tyrant had placed a nephew of his, as lieutenant to guard that place faithfully for him. God determining to end and cease the tyranny of this cruel Prince, and to deliver that City by the merits of saint Antony, the night of his feast. The city being in this trouble, the Guardian of the Covent of the Frere Minors, called Brother Bartholomew Corradin, watching at the sepulchre of the Saint in fervent prayers and tears praying for the delivery of that city, he heard a clear voice that seemed to proceed out of the said sepulchre which said unto him: Brother Bartholomew, fear no more, but be comforted and give thanks to God: for I promise and assure thee, that on my octave day, this city shallbe restored to her former liberty; which came to pass: for Anselmus the Governor thereof, being terrified by the hand of God, went out and fled with all his people, in such sort that the said Apostolical Legate entered in, and restored all things to their former splendour, liberty and freedom. The said voice was not only heard by the said Guardian: but also by many Religious of the Covent that watched in the said Church, who gave testimony thereof afterward. Wherefore the Paduans ordained that thenceforward the said octave day should be solemnised, as the day itself of the feast of saint Antony, in acknowledgement of that singular benefit. Afterward they took him for a singular advocate of their city, consecrating unto him the altar of their great church, wherein they placed his relics, and there they celebrated his feast, on which day many worthy miracles were wrought. Padua being thus delivered, the year 1259. the Paduans began to build a great and sumptuous Church, wherinto were transported his holy relics the year, 1273. the eve of Quasi modo, the Cardinal of Bolonia named Guy Charles Bishop of Portuensis, legate of his holiness, with many ceremonies solemnised the said translation. This Cardinal having been delivered from death by saint Antony, was exceeding devout unto him, and therefore offered unto him a fair and rich shrine or reliquary of silver, wherein he put his holy head. Saint Bonaventure General of the Order, was present at his translation, and opened the shrine, wherein the glorious body of the Saint had been thirty years, which he found all turned to ashes saving the tongue which was very fresh and vermilion as when it had life, which taking in his hands, in presence of all the company with abundance of tears he uttered these words: O blessed tongue which hast always praised they God, and hast laboured others to do the like, it very evidently appeareth that thou hast highly merited before God then kissing it very tenderly, he put it again very reverently into the said reliquary. On a certain time after, a General desired to transport this holy tongue from that place; but having taken it up, and thinking to carry it away, he could never find the door where to go forth, nor 
A miracle of the tongue of S. Antony.  had he power to carry it back whence he had taken it; wherefore he secretly hid it in an altar, none perceiving the same, where it remained many years after, till it pleased the Saint to discover it, so that, taking it thence, it was put in a ve●ie fair and rich reliquary of crystal, where it is even to this day shown pure and entire to all devout Pilgrims.   

How he raised his Nephew that died at Lisbon.  
THE XXXII. CHAPTER.  
ANephew of the saints the son of his sister, called Paris, played one day at Lisbon, on the sea shore, with many children his companions, all which entered into a shallop, which for their recreation they launched into the sea; but there suddenly arose a storm, which raising the sea waves, presently overwhelmed the shalop: all that were therein saved themselves by swimming except Paris, who being the youngest, could not swim, but was drowned; which his Father understanding, he prayed the Fishers to search for recovery of his body, to give it Christian burial. They more to satisfy him, then in hope to find him, sought him sometime, and at length God permitted them to find him, and delivering him to his Father, the kindred were of opinion to have him buried: but his pitiful mother, the sister of S. Antony, having good hope of the life of her son by the merits of her brother, would not permit him to be buried, and therefore would be continually near him all the day following and the night after; but the next morning the kindred purposing not to permit the body any longer unburied, because it already exceedingly savoured, the mother resolutely said and avowed, that if they would bury her child, they should bury her alive together with it. Then she made this prayer to S. Antony: O my glorious Brother, if charity move thee as I believe it doth, and if thou be so careful and ready to gratify them that invocate thee, yea such as are strangers, I beseech thee to have compassion of thy sister, and of thy Nephew, who if thou please to restore him life, shall serve God in thy Order, when he shall attain to age convenient & competent to that end, if so it please the divine Majesty. The success was admirable, for as soon as she had ended her vow, the child that had been three days dead, arose before all the company, and having attained age sufficient, he accomplished the said vow, taking the habit of the Order of his uncle, wherein he piously persevered.   

Of two other raised from death by Saint Antony, and of some others.  
THE XXXII. CHAPTER.  
A Queen of Leon in Spain borne in Portugal, having by accident of sickness lost her daughter of eleven years of age, and having heard this foresaid miracle recounted, would not have her daughter buried, but kept her three days without burial; during which time she 
A princess was raised by the merits of S. Antony.  devoutly invocated the helpeof S. Antony, with a fervent faith, for which she deserved at length to be heard: but the child her daughter being raised said unto her: dear Mother, I beseech God to pardon you for having troubled me in the celestial glory, where I was amongst the virgins, though it be not for long time: for I am restored to life at the instance of S. Antony but for fifteen days: which so succeeded, for fifteen days after, she died again.  
A gentleman that could have no children, vowed to the S. that if he would obtain him one, he would every year visit his sepulchre, and he was heard; but going one day to accomplish his vow he left his son of seven years old sick in his house, who by little and little so recovered health that he went to play with his companions, in a channel where then there was no water, it being bended an other way to water a certain plain, but the bank or bay being not strong enough, gave such way to the violence of the water, that it returned impetuouslie into the channel, where it drowned nine children playing there, whereof two being found were presently buried. The said gentleman returning from Padua, of his first friends that he met, he demanded how his son did: they unwilling to deliver him such unwelcome news, answered, they thought he was well, because it was not long since he played thereby with his companions. This poor father passed farther, and came to his house, where he asked for his son. His servants seemed not to hear him, and endeavoured to divert him from such demand: but he said, he would neither eat nor drink till he had seen him. Which constrained them to declare unto him the infortunate disaster of his son; which having understood he became out of himself; but afterwards by little and little recovering his spirittes, he swore and very obstinately protested, that he would neither eat nor drink till saint Antony had restored him his son, which with a very fervent faith expecting, a little after his son entered in where he was with other nine of his companions, that by the merits of saint Antony had been saved with him, for which they praised God in his saint and glorified him with heart and voice. It is found to be recorded that the two other children companions of the foresaid, which were already buried, were also raised by the merits of the S. who had compassion of the clamours that their parents made unto him.  
In Apulia, in the city of Monoplia, a child did so undermine a pit, neereunto the Frere Minors, that the earth having no support broke down upon him, where he was buried, without appearance of any relief▪ His mother understanding thereof, ran instantly to the monastery of Frere Minors, crying and often reiterating these words: O S. Antony, restore me my child. In mean while they were busy in taking up the earth from the pit, wherein they found the child alive, though much troubled, who was asked how it was possible that so much earth had not choked 
An other covered in earth.  him? He answered, that S. Antony had still held his hand▪ under his throat, to give him means to breath: which gave all those present occasion to praise and thank God in his saint.   

Of many miracles wrought against such as▪ would not believe the glory of the Saint.  
THE XXXIV. CHAPTER.  
A Chaplain belonging to the Bishop of Padua, hearing the first miracles of S. Antony related, would not only not believe them, but even did jest and scoff at them. But he presently felt the divine revenge; for he was stricken with an extreme sharp 
A Chaplain incredulous of the miracles of the S. having recourse unto him in a mortal infirmities, was heard.  and pestilencious fever, which did so enfeeble him and brought him to that extremity, that he was in danger of death. Whereupon acknowledging his offence and repenting, the third day of his sickness, he called his mother, to whom he confessed his fault, and protested he was exceedingly grieved thereat; then he prayed her to go to the sepulchre of the S. there to seek to obtain mercy, and in his name to promise, that thenceforward in steed of incredulity and derision, he would firmly believe, publicly preach, and manifest the glory of this miracle to all the world. It was admirable to consider, the mother going thither, she invocated the Saint, than made the vow: and in that very instant the sick party was cured; leaping out of his bed to the great admiration of all that were present.  
A certain old gentleman that had been an heretic from his infancy, setting one day at table, heard many miracles recounted of saint 
A gentleman proved a miracle by casting a glass against the 〈…〉.  Antony, whereatt gibing and reputing all fabulous, he took a drinking glass of crystal, and threw it out at the window, saying: If saint Antony can preserve▪ that glass from breaking, I will henceforward hold him for a saint▪ and the glass being very forcibly cast against the stones, was miraculously preserved entire. This heretic seeing so manifest a miracle, was moved, not only to▪ believe that Saint Antony was truly and really a Saint, but was also induced to forsake his heresy, and abjuring it sincerely▪ to embrace our faith▪ which he performed.  
divers persons eating at table, fell into discourse of the miracles of the saint, and after many relations, one of them recounted that of the glass aforesaid, exceedingly admiring and wondering thereat; an other of them that was a companion and scoffer doubting of this miracle, 
An other seeing withered vignebranches to bear grapes in an instant and to yield wine  saw withered branches of a vigne, whereof he took a handful and in the other hand a glass, saying: If Saint Antony would make grapes to grow out of these branches, and that their juice and liquor would fill this glass, I would hold it a miracle, and then would I believe the former miracle you recounted: Which he had no sooner spoken, but all the sprigs of the branches which this scoffing fellow held, budded forth leaves, and then very fair grapes, which being crushed together filled the glass with liquor, and by this mean the virtue of S. Antony was acknowledged and confessed by those that formerly derided him.  
Saint Antony was become famous and reverenced at Padua, for the miracles by him there ordinarily▪ wrought, wheratt nevertheless some heretics did ordinarily scoff and gibe, and one time they purposed publicly to deride them, and to that end presented themselves at the Church dedicated to the saint: and being before the sepulchre, they began to cry and lament, saying that one of them (who had a hand kirchefe before his eyes, which they had imbrued with blood, that it might be thought his eyes were thrust out, according to their cry) had in a quarrel unfortunately lost both his eyes, and therefore they exhorted the people to pray for this wretched blind man, who of his own part omitted not to pray to God, and feigned to invocate the saint cunningly playing the hypocrite. Now after they had spent about an hour upon this subject, the blind fellow purposed to take off his handkirchefe, to make a show first that he was cured, as he cried and protested; that by this fact he might afterwards infer, that as often as any miracles 
An other jestingly feigning to be blind was blind in deed.  were wrought by saint Antony, they were supposed and suborned as that was. But they were much amazed when they saw the two prunelles out of the Impostors eyes, when as they determined and thought to deride the saint, and therefore changing their laughter into tears, and their quibbes and scoffs into prayers, they with such a faith humbled themselves, that at length they obtained the recovery of their impostors sight.  
An heretical soldier meeting a poor leper, that went to the sepulchre of saint Antony to be cured, said unto him: Friend thou losest they labour and time, for I assure thee, if saint Antony ever cure thee of thy leprosy, I am content to have it. The poor Leper yet omitted not to proceeded in his journey, and being at the sepulchre of 
A soldier had the leprosy of a leper, as he desired dissuading him from going to the sepulchre of S. Antony.  S. Antony he fell a sleep. The S. appeared unto him in a dream and said: go and carry thy clappers to the soldier that thou mettest in the way for he hath thy leproise as he said, and bid him use them. So being awaked, and finding himself perfectly cured he carried his clapper by commandment of the S. to the soldier, whom he found full of leprosy from the head to the foot: for which he very hitterly lamented, and repenting what he had done vowing and recommending himself to the S. he deserved to be heard, having learned by experience, how great is the virtue of the Saints of God.   

Of many other miracles, and of the Brief of S. Antony against the Devils, which remained in the hands of the king of Portugal.  
THE XXXV. CHAPTER.  

A soldier by the merits of S. Antony being cured of a deadly hurt thinking to be revenged had his word again. Vows must be accomplished. One deaf and dumb cured by the said S.  IN a combat that happened between two soldiers, one of them was so strangely hurt in one arm, that speaking humanly it was incurable, at least, saving his life, he could not avoid a perpetual main. Now recommending himself to S. Antony he was presently cured, the wound being so closed, it as if he had never been hurt. But as is said of the wicked, having past and escaped the danger they scoff at the S. so the soldier began to consider by what means he might be revenged, and divers times discoursing thereof with himself, the night before this lewd design, the said wound came into his arm as before: the S. teaching him and all others, that the graces and favours of God are not to be abused against his service, that is, employed in any thing which he forbiddeth, and is not pleasing unto him, as to the detriment of ones neighbour.  
A child of Padua called Henry, having a swelling in his neck, vowed to the S. and was immediately cured: but his mother that caused him to vow not regarding to fulfil it, the infirmity returned, yet repenting and accomplishing the vow, her son was cured again.  
An Abbot having great compassion of his servant, that was deaf & dumb, vowed in his behalf to S. Antony, that if he would please to cure him, he would employ him all his life in the service of his Church; he was instantly cured, for which he was not ungrateful: for he employed him in his church all the days of his life in the City of Sautaren in the kingdom of Portugal, in the reign of Don Donis.  
There was a poor woman, who though she were very devout to S. Antony, yet being sinful, the devil sometimes possessed her and tempted her to destroy herself, persuading her that she could never satisfy God, for the many sins she had committed but by voluntary killing herself; to this false imagination, he added a false vision; for the devil appeared unto her in form of a crucifix, telling her that for the love she boar him he would save her, but she could hardly satisfy for her sins unless she would voluntary murder herself; to which purpose he counseled her to go that very hour to the river Tage, and there to drown herself, and promised her to receive her at the instant into his glory. This woman having had this vision, concealed it sometime in her heart; now it happened, that when her husband exceedingly checked and rebuked her, among other injuries calling her possessed with a devil; she partly in fury, and despair procured her by her husband, and partly urged by the devil by remembrance of the said vision, resolved to drown herself, and with that intention departed from her house; but S. Antony would not permit such an act, so unworthy of a Christian to be perpetrated, especially on such a day, it being on the celebration of his feast: for this miserable woman passing before his Church, was inspired to enter into it: 
S. Antony hindered a woman from drowning▪ herself.  which she did, and then very devoutly prayed the S. that he would vouchsafe to reveal unto her, if it were possible, whither it were the will of God she should drown herself or not: having ended her prayer, she slept a sweet sleep and so light, that she heard the voice of the Saint which in her dream said unto her: look upon thy bosom and when thou hast read the writing thou findest there, thou shalt be cured. The woman presently awaking found on her bosom a bit of parchment, wherein was written in letters of Gold: Ecce crucem Domini, fugite partes diversae; vicit lo, de tribu juda: Alleluia, Alleluia: As soon as she had read the same, she was entirely freed of her temptation.  
The king of Portugal Don Donis, having been advertised of this great miracle, by the husband of the woman, demanded the said Brief or writing, which was given him: but it was strange, this woman not having her writing, the devil began presently to vex her: but having no means to demand it again of the king, who had put it amongst his relics (having wrought many miracles by this brief) the husband was advised to request a copy thereof, which by mean of some Religious, he obtained, which having delivered to his wife, she was all the rest of her days freed from the said temptation, living securely the space of twenty years.  

How he delivered from death the Princess of Portugal. Taken out of the sixteenth chapter of the tenth book, to be more properly put in this place.  
THe princess, Lady Aldoucia daughter of the king of Portugal and of queen Teresa, by a very extreme and dangerous infirmity that tormented her, approaching to her death, her mother had recourse unto saint Antony, to whom she was much devoted, most affectionately recommending her daughter unto him, and praying him to remember that he was borne in that kingdom, and that as he had cured, saved, and raised so many in Italy, he would please also to deliver her daughter from that danger of death. at that very instant, so strong and violent a fit of the fever did assault the sick Princess, that every one esteemed it her last agony. But than did the Saint appear unto her, and said: daughter, God hath sent me to thee for satisfaction of the frequent prayers of thy mother, to put it to the election of thy will, either to go now with me to Paradise, or for consolation of thy mother to continue longer in the world. The Princess having choasen the second; saint Antony delivered her his girdle saying: Well, kiss this Cord: which she taking in her hands, and as she thought holding it fast, she cried to her mother, Madam, Madame, come see the glorious saint Antony whom I hold by his girdle, which he hath delivered me to kiss thereby to be cured: she coming and not seeing the Saint at all, found her daughter perfectly well; wherefore she divulged this miracle in the City of Allenquor, where this happened, in the Church of the Frere Minors, whither she with all her Court repaired to give thanks to God and to his holy servant.    

Of certain other miracles of saint Antony  
THE XXXVI. CHAPTER.  
A Poor man being seduced by an enchanter, that promised to procure him an instinct to know what soever he desired, entered with him into a circle where in an instant he saw appear a great number of devils, who perceiving him to be utterly amazed and terrified, did rend out his eyes and tongue, and then vanished. This miserable fellow hastened directly to the Church of S. Antony, where repenting 
A blind man had his sight and speech restored by the merits of the S.  to have consented to the Magician, he invocated with his heart, not having the use of his voice, his assistance. And upon these his humble prayers, in the time of high mass, as the Priest sung. Gloria in excelsis, Benedictus qui venit in n●●une Domini, his two eyes were miraculously restored him, which being known, all the City of Padua was full of the bruit, each one desiring to see him. Many of the more ancient and noble of the city held it convenient, that all the people there present should join themselves in prayer that it might please God to accompany this first miracle with a second, in restoring his speech: To this effect they all fell on their knees & offered their prayers, the Mass always continuying: when the Agnus Dei was sung, his tongue was also restored, whereby he began with a loud voice to praise God and his S.  

A Religious unable to support the pains of purgatory which she had desired obtained by the S. to be freed of them.  A Religious woman of the Order of saint Clare, having heard preached the rigour of the pains of Purgatory, conceived such a terror of going thither, that she prayed almighty God to grant her to suffer her Pugatory in this world, and so long continued in prayer that at length God heard her. But being unable any long time to support, so rigorous and insupportable torments, she discovered the cause of her afflictions to the other Religious, whom she prayed to make supplication to God by the merits of saint Antony, that he would please to moderate those so bitter torments which she endured: and so all the Religious with such devotion and humility applied themselves to prayer, that by the merits of S. Antony she was eased thereof, & thenceforward she was no more so rash as to tempt God; but entirely resigned herself to the will of his divine majesty, casting herself absolutely into his disposition.  
The Religious Br. Bernardine of Parma, by a violent catarrh in his throat became dumb, for cure whereof were applied all about his neck burning cauters, all which nothing availed: so that he became so feeble that putting to him a little wax candle lighted, he could not with his breath blow it out: wherefore his death and stifling being feared, he was carried to Padua, where the feast of S. Antony was celebrated, to visit his sepulchre. There was then a great concourse of people, where in public presence he offered his prayer, shedding abundance of tears: then he began to spett and to avoid such a quantity of filthy and loathsome matter, that the beholders could no longer endure it, their hearts so arising at the sight of such insupportable stuff: and withal he was cured▪ of the catarrh and recovered his speech, for which he heartily praised God and his saint.  

And a child was raised from death.  The son of a poor woman about twenty months old called Thomasin, dwelling near the said Church, fell one day unadvisedly into a pond full of water with his head downward, and was carried home dead. His mother full of desolation, hastened with great faith to the sepulchre of the saint, before which she fell on her knees, beseeching him with all her soul to restore her child to life: and promising every year, though she were needy, to give an almose to the poor in his honour, of the quantity of her sons weight in wheat: who was speedily restored to life to the exceeding amazement of all that were present, who together with the mother gave thanks to God for the same.  
These miracles of S. Antony are approved to be very authentical, together with three or four which he wrought with S. Francis, in whose life we have inserted them, where by the use of the table they may be easily found, for which miracles & many other, generally known, may truly be said: Mirab●lis est Deus in sanctis suis: Amen.  
The end of the fifth book of the second part of the first volume, of the Chrocles of the Frere Minors.    

THE sixth BOOK OF THE CHRONICLES OF THE FRIAR MINORS.  
WHEREIN ARE CONTAINED THE LIVES OF twenty particular and special Disciples of the Seraphical F. S. Francis. Translated by the aforesaid.  
The life of Br. Bernard Quintavall, the eldest spiritual child of Saint Francis.  

Of the conversion of Br. Bernard Quintavall, and of his poverty.  
THE FIRST CHAPTER.  
BROTHER Bernard Quintavall, was borne at Assisium, of the most noble family therein, where having considered the strangeness of life of S. Francis, his admirable contempt of worldly commodities, his unchangeable assurance, his invincible constancy in supporting injuries, and his exceeding patience, in enduring the troubles and labours of this life, yea seeming daily more and more to conceive greater contentment therein; He esteemed all this could not proceed but by the will of God: which he experienced, as hath been amply declared in the eight chapter of the first book and first volume, where his conversion is related at large. Having then renounced the world, and sold all he had in the marckett place of Assisium, and given the price to the poor and beggars of JESUS CHRIST, following S. Francis, he deserved to be his eldest child, as well in time as perfection; for by special privilege he had the grace to be a true lover of poverty. And also S. Francis sometimes would say, that Br. Bernard had founded his Order, selling his substance to give to the poor, even to his very apparel wherewith he was clothed, so that his first Religious habit was made of almose: then being thus naked, he offered and cast himself into the arms of JESUS CHRIST crucified naked, whom he imitated even to his death. God also by a particular prerogative bestowed on him, a joyful patience which marvelously shined in him, and particularly in those iornyes he performed upon obedience, edifying his neighbour, and exercising himself in virtues.   

How Br. Bernard by the virtue of patience built a monastery at Bolonia, and some others in Lombardy.  
THE II. CHAPTER.  
AFter the first confirmation of the Order by Pope Innocent the third, and having received the precept of penitence, Brother Bernard was sent by saint Francis to Bolonia, to edify the people with examples of piety. Being in that City, the Children seeing him in so simple a habit and so different from other Religious, they followed him in the streets, crying after him, reproaching him, reviling him, and using him as a fool: which he endured with immovable patience and contentment; yea to procure himself the greatest disgrace and dishonour for the love of JESUS CHRIST, who was so much contemned 
Patience of Br. Bernard.  for us, he would frequent those places where was the greatest recourse of people, and there the idle and loitering companious scoffed at him, and flouted him as a fool. But the patient and obedient servant of God, did neither resist nor complain, but showed a pleasing and joyful countenance, contenting himself for his food with a bit of bread given him for the love of God, and thus he continued for certain days, till it pleased our Lord, to declare him to be his servant, which by this means came to pass. One of the noblest of the City who then was the judge, seeing and considering the life of this poor Religious, said in himself, this man thus contemned, must needs be some holy personage in regard of his extraordinary patience. And therefore he called him unto him, and having demanded what he was, and whence he came, Brother Bernard drew out of his bosom the evangelical rule which saint Francis had given him, and which he had written no less in his heart then in that paper: and without using any other words delivered it unto him. The judge having seen the same, was stricken into an amazement, and turning towards many that were flocked thither to hear the Religious discourse: he said: This rule doubtless teacheth the most strict and rigorous religious life that is in the Church; and in deed this man and all his companions that lead this life, represent unto us the Apostolical College, and therefore are worthy of very great honour. This being said, he conducted Brother Bernard to his house, with such joy and contentment as if he had been an Angel of heaven. A little after, at his own expenses he built for him and his companions, a Covent without the city but very near the walls as most commodious for them. He lived and died as a devout Brother of the Order. In this sort was Brother Bernard the first that began the Covent at Bolonia, which he did not seek to build sumptuouslle and found with much rents and possessions, but with the examples of a most profound humility and patience; he built upon the firm rock of JESUS CHRIST, who is our true and lively foundation. Br. Bernard being then thus seated at Bolonia, the people by little and little knowing his sanctity, began to respect him and desirously to hear his words, and to admit his Counsels, in such sort that in a short space, many did not only forsake their disordered life, but also left the world, becoming Frere Minors in the said monastery. To be short, he was generally respected of all as a saint, each one desired to see him, and to kiss that habit which formerly they misprised; but he, as the true and humble disciple of evangelical humility, shunning these vain honours, returned to the holy Father saint Francis, whom he besought to send him some other where: wherein the saint was willing to gratify him, and sent him into Lombardie, where he edified the people with admirable virtue, and erected many monasteries, and recovered an infinite: number of souls that resolved to follow the life and profession of the: gospel of JESUS CHRIST.   

Of the pilgrimage of Brother Bernard to S. james in Galicia, and what happened to him there.  
THE III. CHAPTER.  
WHen the holy Father S. Francis went into Spain to visit the Church of saint james in Galicia, he took Br. Bernard and certain other of his companions with him. They found in theiriorney a poor sick person in a place very miserable and uncomfortable, and uttetly abandoned; there they remained certain days to have care of him, serve and comfort him. But saint Francis knowing his sickness would be of long continuance, left Brother Bernard to attend him, and proceeded on his pilgrimage, whence returning he found the sick man recovered, and took Brother Bernard back with him into Italy, whence shortly after he demanded leave of him to visit the Apostle Saint james in Galicia, not having opportunity to go with him the other time; and having accomplished his just desire, at his return he came to a river which, by reason of the swiftness and violence of the current which was very deep, he could not wade over, wherefore he was enforced to stay at the side thereof, where a little after, an Angel in very active manner appeared unto him, and saluted him in Italian: Which Brother Bernard admiring, asked him if he came from Italy, or whence he was: whereto he answered, that he came from our Lady of Angels, where he had been to admonish Br. Helias of his temerity in desiring to make a new rule, and that he had rudely shut the gate upon him, for which God would punish him. Which said, he easily conducted Br. Bernard to the other side of the river, and then incontinently vanished, leaving Br. Bernard exceedingly comforted, who gave thanks to God for having visited and assisted him by his Angel. Being at Assisium he recounted to the holy Father S. Francis and others, what the Angel had told him of Brother Helias: by which mean it was known that he who was at the door of the Covent of our Lady of Angels, and had spoken to Brother Helyas (as hath been related in the 100 chapter of the first book) was sent of God, to propose unto him the question there set down, to give him occasion of amendment.   

How Brother Bernard received of almighty God the grace of extaticall contemplation and of the effects thereof, together with his abstinence.  
THE IV. CHAPTER.  
THis holy Father oftentimes retired himself from the works and labour of the active life (wherein he spent a good part of his time for the salvation of souls) to the repose of the contemplative life, whereby he obtained of God such a sublimity of spirit and clearness of understanding, that the deepest learned divines repaired unto him, to demand solution of difficult and obscure passages of the holy scripture: It seemed that his soul conversed continually in heaven. Sometimes he went over the mountains entirely transported in God, ravished as a prophetical spirit in manifest sign of his continual mental elevation. Fifteen years before his death, as he was spiritually in heaven, he had also his countenance ever lifted very high: in his iornyes, when he began to feel the force of spiritual ecstasy, he would bid his companion to expect a while: then would turn out of the way and seek some tree against which to rest, and so held himself firm and stable, that his spirit might not wander divers ways, till the ecstasy were ended. He one time said to that great contemplative Brother Giles, that he made himself but half a man, remaining as a woman, shut up in his Cell, and not going abroad to teach men the right way of their salvation. Brother Giles answered him: O Brother, it is not permitted to all men to eat and fly as swallows, as it is to you, who going, resting, not stirring, and running in any place whatsoever, do always taste the extaticall and divine consolation. For which cause saint Francis took great contentment to discourse with him of matters concerning God, so that, to that effect, they were sometimes found together in a wood, both rapt in ecstasy, where they remained in that manner a whole night together. As he one day heard Mass in the quire, he was so ravished in spirit, that he remained till the ninth hour immovable and insensible, with his eyes fixed towards heaven. When he returned to himself he seemed utterly amazed, and turning to the other Religious he cried out unto them: My Brethren, is there any man, howsoever great, rich and noble he may be, that will not esteem it easy to carry a sack full of dung, ordure, and carrion, if therefore he be promised a palace full of gold? hereby intending 
What is to be done to gain Paradise.  to signify the immensive treasure which God reserveth for those that are contrite in heart. But it is a thing worthy of especial note in him, that in fifteen years of his spiritual fervour, he never more then half satisfied his appetite, though he did eat indifferently of every permissable thing set before him: whereupon he would say, that it cannot be called abstinence for a man to forbear that which he tasteth not, seeing that this virtue fighteth against the taste of that which pleaseth and seemeth good unto him: but because few attain to that perfection, it is best to shun the occasions.   

How this worthy servant of God was tried and exercised in patience and endurance of temptations.  
THE V. CHAPTER.  
BEcause almighty hath God often accustomed to prove his faithful servants by a restraint of spiritual consolation, and of his sweet presence, he oftentimes afflicted him in this kind: but afterwards considering his notable constancy, he could not but comfort him. He once past eight days, without tasting any sweetness of divine conversation: that time by reason of his exceeding love to almighty God, seemed unto him eight years: he kept himself solitary, and very pensive, continually praying God with much fervour, to restore unto him the consolation he desired, and the joy which by his presence he received. Hereupon, there instantly appeared in the air, a hand bended, and as it were in action of striking a viol, whence he felt so pleasing and delightful a harmony, that it filled his soul interiorly with such and so excellent a sweetness, that if the sound had longer endured, it had, (as to him seemed) dissolved his soul from his body. Almighty God tried him also, and exercised him exceedingly, by terrible and strange temptations: which was revealed in prayer to the holy Father saint Francis, who recommending him most affectionately to JESUS CHRIST, that he would please to assist him with his grace, and to give him victory against such potent and mortal enemies, he heard a voice from heaven that said: Fear not, for the temptations which assault Brother Bernard, are given him for exercise and for a crown, and at length he shall have the victory over all his enemies. Besides, know that Brother Bernard is one of the elect of the table of our Lord▪ Saint Francis was so comforted with this voice, that he could not satisfy himself with giving thanks to God: and thenceforth ever loved Brother Bernard better. He related all to his companions, adding that God would deliver Brother Bernard of all his temptations, and before his death, would so settle his spirit in peace, that all the Religious which should behold him should praise God for it, and that from here below he should ascend to JESUS CHRIST, in that peace and spiritual tranquillity; which so came to pass.  
The sixth chapter is put in the midst of the 67. chapter of the tenth book, with this title: How saint Francis blessed Brother Bernard miraculously, in imitation of the Patriarch jacob. That place being more proper unto it.   

Of the zeal of Religion, and the charity which Brother Bernard had towards the sick.  
THE VII. CHAPTER.  
THe glorious Brother Bernard was so zealous of his rule and profession, that he sharply reprehended every delinquent in that respect of what soever degree of superiority he might be: 
He twice reprehended the General of his Order.  as, having one day seen Brother Helias General, on a very lusty, fair, and fat mule, he came behind him, and with a great zeal reprehending him, said: Brother General this beast whereon you ride, is very great and fat, whereas you know our rule doth not permit the same: then laying his hand on the rump of the mule, he repeated the same words, adding also many other. An other time, knowing that he was retired into his chamber, where with many other Religious he did ●eat meats delicately dressed, he was much troubled with the evil example of such remissness, wherefore he arose from the table of the refectory, taking his earthen dish in one hand, and his cup in the other, and went to the chamber of the General, over against whom he sat down at the table, and said: Brother I intend to eat with you this good meat, which is the almose of the poor of our Lord. Brother Helias with these words was not a little troubled and confounded, yet he durst not reply a word, knowing that he was esteemed of the Religious for a very holy man, and as such was generally reverenced and honoured. This good Religious Brother Bernard, was also very charitable towards the sick. A Religious one day demanding of him why he gave so much to a sick Religious person to eat, he answered: Brother, I do it, thereby to discharged on my part what is requisite, and what charity commandeth me: you may well judge that the sick eateth but according to his necessity.   

Of the death of the glorious Brother Bernard.  
THE VIII. CHAPTER.  
WHen it pleased God to call his servant Brother Bernard out of this terrestrial prison, to his celestial kingdom, he was assaulted with a violent disease, in which notwithstanding he continued so intentive in God, that he would not endure to hear spoken or to think of any other thing. Upon this occasion when sometimes the Religious that had care of him, put vinegar with rose water to his nose, or therewith washed his wrists to recomfort him, knowing that the same did withdraw him from his divine meditations, he would not permit it to be applied unto him. If it chanced that by ache of his head, or other occasion, some ill cogitation that was not of God troubled his mind, reflecting instantly on himself, he would forcibly shake his head to expel and drive it away. And that he might have no occasion to be separated one only moment from God, upon the necessities of his body, he resigned all his will, for the care of second causes and worldly respects, into the hands of his Infirmarian, using unto him these words: My beloved brother, I will no more think on the necessities of this body, I refer the care thereof to you; wherefore use it as you shall think requisite, I will take whatsoever you shall prepare me: If you give me nothing, I will think of nothing. Now because, after the death of saint Francis all the Religious did reverence Brother Bernard, as their Father, knowing this to be his last sickness, and that his death was near, they for many respects came to visit him▪ and among others, that worthy contemplative Br. Giles, who finding him weakened to so low an estate, said unto him: Sursun corda, Brother, Sursum corda. Brother Bernard at these words exceedingly rejoiced, and awakening his spirit, answered: Habemus ad Dominum: and willed one of the Religious to prepare some convenient place for Br. Giles, that he might remain near unto, during the time he had yet to live, that he might apply himself to the excesses of contemplation: his sickness increasing, he would not be without a Priest, & at every moment that anything occured to his memory worthy of confession, he humbly acknowledged it to his Confessor. The last day of his sickness when something was presented to him to eat, he called all the Religious and prayed them to eat with him, saying: My Brethren I beseech you to celebrate with me this my last hour: and then discovered unto them such a fervour of charity and devotion, that many Religious admiring it, confessed that albeit they esteemed him a saint, yet they never so much experienced the excellency of his virtue and sanctity as at that time. After he had received the sacrament of extreme unction, he settled himself decently, 
God assisteth in tribulations.  and said to all his Religious: My Brethren, I beseech you for ever to remember this my hour, whereto you must all come in your degree. And I confess and assure you that I have never been a Frere Minor, but in temptations; considering that in them I have ever found God to assist me: and now I feel such a contentment, that I would not have omitted to serve God for a thousand such worlds as this. Now I accuse myself to God and you, of all the offences I have committed: and in this my last hour do beseech you to love one an other, for this shallbe a sign whereby you shallbe known to be disciples of JESUS CHRIST. 
Admirable consolation at the point of death. S. joan. 13.  After such and the like words, his face became so joyful and clear, that they all admired: and in that joy his blessed soul passed from this vale of miseries, to the repose of glory: his flesh continued so clear, tender and plum, as that of a sucking child, and his countenance appeared so lively, as that the Religious could not satisfy themselves with contemplating (as in a shadow) the great splendour which his soul was to receive in heaven: at length he was solemnly interred in the Covent of S. Francis at Assisium near unto the sepulchre of the holy Father, where were present a great assembly of people.   

How the glory of Br. Bernard was revealed to Br. Leo, and Br. Ruffin.  
THE IX. CHAPTER.  
THe glory which God had ordained for him was in this mannea revealed to two Religious the companions of S. Frrncis, at the same instant that he died: Br. Leo, and Br. Ruffinus lay sick in a village near to Portiuncula, where in one night they saw appear unto them a great number of Frere Minors going in procession, among whom they saw one more noteworthy than the rest, out of whose eyes issued beams more glittering than the sun so that they could no longer hold their eyes fixed on him. They asked one of the Religious whither they went, and they answered that they were come to seek a soul that should accompany Br. Bernard to glory, who at that very 
Br. Bernard always judged in the best sense.  hour was departed this mortal life, and that was he, out of whose eyes they saw so much light proceed: which God permitted, because he always judged well of his neighbour, & when he saw any poor people in ragged & pached clothes, he would say to himself: these observe poverty better than thee Br. Bernard, & judged as though they had promised to observe holy poverty. When he saw men richly and sumptuously attired, he would say with great compunction of his soul: It may very well be that these gentlemen wear under that precious habit, some haircloth, whereby they weaken, mortify and chastise their flesh: and exteriorly appearing to be full of vanity, they shun vain glory: which thou, Br. Bernard, performest not with thy poor patched habit, though thou be generally esteemed a great penitent. And this glory also is given him because what soever good he saw in the creatures, the same he referred to the Creator, and gave him thanks for it. Which said, the procession disappeared.   

The life of Br. Ruffinus, companion of S. Francis.  
Of the virtues in general and sanctity of Brother Ruffinus, by the testimony of Saint Francis.  
THE X. CHAPTER.  
GOd adorned and enriched the first Frere Minors, with the apparent and excellent virtues of Br. Ruffinus, as a shining rainbow through the clouds with the beautiful variety of fair colors, and as a vermilion rose, for his fervent charity, and as a white lily for his purity, yielding a most pleasing savour to the Church of God. This blessed Br. Ruffinus, was borne at Assisium, of a very noble family, and near of kindred to the glorious S. Clare. He was converted to God by the examples and documents of the holy F. S. Francis, he took the habit of the Frere Minors, and was professed for such, as is formerly recorded in the 17. cha. of the first book and first volume: he kept himself a true virgin, & obtained of God a singular grace of contemplation. He was of a gracious & amiable conversation among men. As one day he returned from prayer, he passed before S. Francis going to his cell, who seeing him coming a far off, demanded of his companions that were about him, what soul in this world, was in their opinion most pleasing to his divine majesty. They very humbly answered that they knew not, but it seemed to them that his soul was more pleasing to God, than any other that they knew in the world, by reason of the singular graces which he had received of his divine majesty. But S. Francis thus replied: My Brethrens, I tell you and advertise you that as for myself, I am the most vile and unworthy servant that God hath in this world, and he hath revealed unto me that the soul of Br. Ruffinus is one of the three most holiest in the world, so that I may securely call him S. even in this life, sith he hath revealed unto me withal, that his soul is canonised in heaven.   

Of the ready obedience of Br. Ruffinus.  
THE XI. CHAPTER.  
THis good Religious B. Ruffinus, was as it were insensible of exterior things, by reason of his continual exercise of prayer, he had as an other Moses an unseemly grace of speech, so that his words seemed to be forcibly drawn out of his mouth, and therefore he spoke little. Yet though in that respect he were very unfit to preach, S. Francis nevertheless commanded him one day to go to Assisium to preach what the holy Ghost should inspire him: wherein he excusing himself, the S. to chastise his disobedience, caused him to go thither without his capuce, which he joyful executed & preached to the people. But S. Francis, to chastise himself for so strange a commandment, followed him also without capuce (or as some affirm naked.) And in that manner did end the sermon which Br. Ruffinus had begun, with such compunction & effusion of tears of the people, as if it had been good friday: as hath been more amply discoursed in the 30. chapter of the first book and first volume of this first part; the great obedience of Br. Ruffinus requiring so admirable an effect, to the spiritual profit of the people.   

How the devils feared and shunned Br. Ruffinus.  
THE XII. CHAPTER.  
THis Religious S. was for his great humility and purity so feared 
The devil lest one that was possessed at the only sight of Br. Ruffinus.  of the devils, that they could not endure his presence, as in divers accidents hath been experienced, and one time particularly when he went a begging in the City of Assisium, meeting many men that led one possessed very strongly bound and tied towards S. Francis to be dispossessed, he seeing Br. Ruffinus cried out very loud and gave such a strain, that breaking the cords wherewith he was bound, he escaped and ran from the men that held him, who getting hold of him again, and much admiring such an unwounted act, asked him the cause thereof, & he answered, I did it, because that same Br. Ruffinus which asked almose hath by his virtues and prayers so burned me, that I cannot remain in this body: which spoken he presently fled and left the poor man delivered.  
The holy Father S. Francis being one time in prayer on the mount Aluerne in a sequestered cell, the devils laboured to disquiett him, casting stones very furiously and making such a noise, that the mountain seemed ready to be overthrown: it chanced that in the mean time Br. 
And left to trouble S. Franc.  Ruffin. passed that way, who coming to ask S. F. his benediction, called to him a far, saying: God be praised, and incontinently the devils making an extreme noise fled away. S. Francis that had heard the voice of Br. Ruffinus, & had also heard the flight of the devils, suddenly going out of his cell, cried unto them: Ye Proud creatures, stay the coming of B. Ruffinus, that he may chastise you, for he knoweth you very well.  

Ten possessed persons fled from him.  It happened an other time that ten possessed persons which were abroad in the fields, met there Br. Ruffinus, whom having scene they presently fled, and being demanded of some that passed by why they hastened away, they answered: by reason of that Br. Ruffinus, by whom wear pressed as grapes in the wine press.   

The thirteenth chapter which should follow here, is inserted before, to better purpose, touching a great temptation of Br. Ruffin and how he surmounted the devils by virtue of the prayer of S. Francis.  
THE XIII. CHAPTER.  
THis chapter is not convenient to be placed here, as well because the subject thereof happened to him before he attained to such perfection, and therefore this can be no proper place for it, as also because it is amply discoursed in the 45. chapter of the first book, and first volume of this first part.   

Of the death of the glorious Br. Ruffinus, and of the apparition he had a little before his death.  
THE XIV. CHAPTER.  
BRother Ruffinus and Br. Leo were both sick at one same time, as we have formerly said in the last chapter of the life of Br. Bernard. Now as upon this admirable vision they discoursed with themselves, of the soul of the said Brother Bernard, and that they came for an other soul. Brother Leo thinking it to be himself that should die, because he felt himself very sick, he arose out of his bed as well as he could, and went very joyfully to the bed of Brother Ruffinus, to whom he said: Brother rest in peace for it is the will of God that I now die to go to his glory. Brother Ruffinus answered him: Brother you are deceived, for the vision which you have had, and the words which have been spoken to you, are to be understood of me, & not of you, for our holy Father S. Francis, glorious as he is, came lately thither, accompanied with a great number of Religious, who told me I was to pass from this miserable life to the most blessed, in very short time: for earnest pledge whereof, he gave me a sweet and gracious kiss, through which my mouth and lips continue full of miraculous sweetness. And that you may believe me, come near & you shall know it. Brother Leo coming near unto him, felt such a sweetness of that precious odour, that he was fully assured of what Brother Ruffinus had said: so the time of his departure drawing on, he called all the Religious of the Covent before him, whom he animated to the observance of their profession and to fraternal charity by most pious and excellent discourses, in the midst of which his soul▪ departed to eternal peace, with that glorious company which expected him in heaven: and his body was buried in the Covent of saint Francis, where were already interred some other of his disciples and dear companions.   

The life of brother Leo.  
How Brother Leo was familiar companion, Confessor, and Secretary to saint Francis.  
THE XV. CHAPTER.  
BRother Leo was Confessor and Secretary to saint Francis, in which function after he had much profited in the active life, by all kind of virtues and perfections, he was by the divine grace brought to the delicious garden of the contemplation and holy conversation of saint Francis, and in regard that he was singularly adorned and endued with the virtue of simplicity, the Saint particularly affected him, and rejoiced much in his familiarity. Sometimes he would call him Brother beast, and simple sheep of God: and intending to decipher a true Frere Minor, he would say that the Religious who had the simplicity and purity of Brother Leo, was really a Frere Minor. Now as he was almost always companion to saint Francis, so had he the favour to see him many times in ecstasy, & his body lifted up in the air above the trees, and then himself would fall on the ground in the very place whence the Saint was elevated into the air, and demand of God mercy in favour of his Saint. It was he alone that merited to be companion of the Saint that Lent, which he kept of saint Michael Th'archangel, when he received the sacred stigmates on the Mount Aluerne: where he was participant of all the marvelous apparitions & revelations that did precede the seraphichal apparition of JESUS CHRIST. And he was the first to whom the holy Father showed his sacred stigmates, as to his most dear and cordial friend, and to the Father of his soul that did daily dress them, as in many places of his life hath been very amply discoursed.  
Part of the 16. chapter, which followeth in the Spanish text, is placed in the midst of the 11. chapter of the second book and first volume of this part: because thy are certain revelations of saint Francis which saint Leo had, the rest is that which followeth.  

How it was revealed to brother Leo, that unless we be assisted of God, we can do nothing of ourselves.  
BRother Leo one time in prayer, had a cogitation of presumption, trusting on himself and his virtues: And being in this cogitation, there appeared unto him a hand, and he heard a voice from above that said unto him: Brother Leo, know that without this hand thou canst perform no good thing. Which Brother Leo having heard, entirely inflamed in divine love, he arose on his feet, and beholding heaven, he divers times thus spoke with a loud voice: It is true my God, that if thy puissant hand do not help and assist our infirmity, we can do nothing of ourselves: much less shall we resist our enemies, and obtain the merit of perseverance in thy love and service.  
The 17. chapter is put after the last of the second book and first volume of this first part, where is related a vision which Brother Leo had, of the universal judgement, as being a matter appertaining to the holy Father saint Francis.    

How Brother Leo burned the box which Brother Helias General of the Order had set at the Church door, to gather almose for the fabric, against the purity of the rule.  
THE XVIII. CHAPTER.  
BRother Helias, who after the death of saint Francis for many years governed the Religion as General, was he that very sumptuously builded the Covent of S. Francis at Assisium, where Pope Gregory the ninth laid the first stone: the almose of the people of Assisium not sufficing for so great an edifice, Brother Helias seeking all means possible to find money for the work, set a box at the Church door with this inscription: The almose for the sabriq●e, which many good Religious having seen, and especially Brother Leo, in regard that it was a thing directly against the observance of the purity of their rule, being zealous of the evangelical Poverty, they repaired to the venerable Brother Giles to consult with him, and to advise together by what means they might prevent this inconvenience: who answered that he dwelled at our Lady of Angels, and therefore though one built a Covent as great as the City of Assisium, he would notwithstanding be content to remain where he was, and that was all his care. But Brother Leo not satisfied with this answer, they added: we have a purpose to burn that box: what think you of it? Brother Giles then with tears of his eyes replied: If Brother Helias be dead, you may do so; but if he live, let him proceed, for you will hardly endure his persec ution. But Brother Leo and his companions leaving Brother Giles, took the box and burned it, which Brother Helias understanding, and being extremely vexed therewith, he very cruelly disciplined them all: and having detained them some time in prison, he banished them from Assisium: for which and other like matters, the Pope put Brother Helias from his Prelature: as we have formerly related in the life of S. Antony of Padua.   

Of certain miracles, and of the death of the glorious Brother Leo▪  
THE XIX. CHAPTER.  
WHiles Brother Leo resided at our Lady of Angels, it happened that a poor woman of Assisium died in travail of child, whose mother was also a very poor old widdoe, who being much afflicted at the death of her daughter, and not knowing how to bring up the little infant that was left unto her, she went to brother Leo for his counsel, to whom with tears discovering her grief, she moved him to have compassion of her misery, so that he went and with fervour offered his prayers, demanding of God assistance for that so desolate poor old woman. His prayer ended, 
Br. Leo obtained milk for an old woman to nurse a child.  he said unto her: Go good woman, and put the child to thy breast, and hope that almighty God will give thee the milk that he would have given the mother of the child. Though this old woman was much amazed at this speech, yet the infant being present, she obeyed: for she offered her breasts unto it, which were found very full of milk to relieve the child. And the same continued as long as there was use for it, and the child attaining to competentage beam a man of the church. He often recounted that he had been miraculously nursed by the merits of Brother Leo.  

He foretold a young man that he should be a Frere Minor. With the sign of the cross he cured an apostume. A piece of his habit cured the falling sickness. He miraculously delivered a prisoner.  This servant of God meeting a young man in the way, and beholding his countenance, said unto him: thou shalt be one of our Religious: which words had such efficacy in his heart, that he could never apply himself to any thing, till he became a Frere Minor  
A woman of Codale, in the valley of Spoletum, having an apostume in her breast, which ordinarily yielded forth corruption, and being void of all help that might any way relieve her, she repaired to Brother Leo, with great devotion praying him to make the sign of the cross one the place grieved: which being done, the apostume vanished, so that no appearance remained thereof.  
A young man being exceedingly afflicted with the falling sickness and a continual fever, did secretly cut of a piece of the habit of Brother Leo, out of the great devotion he carried towards him, which having laid on his neck, he was presently cured: but having lost it, the said infirmity returned, yet having gotten an other piece, he was perfectly cured again.  
A man of Trevy, being by commandment of the governor of Spoletum imprisoned and enchained, he recommended himself to the prayers of Brother Leo who was at our Lady of Angels, who appeared unto him about the time of noon, and in presence of all that were there, unchayned him, than drew him out of prison, and commanded him to go as a Pilgrim to our Lady of Angels; which having performed, he there found Brother Leo, at whose feet prostrating himself, he thanked him for the great & singular favour received of him. But he answered him, that he should only thank the Virgin Mary, whose feast of her holy purification was celebrated that day. Our lord wrought many other miracles by the merits of his servant Brother Leo, to manifest his sanctity to the world, which would be too tedious to be inserted. That holy Father Brother Ruffinus and Brother Angel us by commandment of their general composed the legend of saint Francis, which was afterward called the legend of three companions, whereof the most worthy and remarckable having been extracted and put in other histories of saint Francis, the same was afterwardy lost. Brother Leo at length having in virtue and sanctity accomplished his days, he left the desert of the world, and retired to his celestial country. He was interred at Assisium, in the Church of S. Francis.   

The life of Brother Silvester.  
Of the conversation, merits and death of Br. Sylvester.  
THE XX. CHAPTER.  
THe good Father Br. Silvester, was the first priest that entered into the Religion of S. Francis. In the first book and first volume of this first part we have set down his conversion, and how he became a Frere Minor. This was his eleventh disciple, who so increased and profited in the virtue of sanctity, that he discoursed and conversed with God, as ordinarily one friend doth with an other: which S. Francis often experienced, and divers times gave testimony thereof, as when he revealed unto him that the will of God was they should apply themselves to preaching: And also when S. Francis commanded him to chase the devils out of the city of Arezzo, which is amply discoursed in the fifth and sixth chapters of the first book of this first part. Now this holy servant of God, after he had perfectly served his majesty many years, reposed in peace, and was buried at Assisium in the Church of S. Francis, with his other companions.   

The life of Brother Macie.  
Of the holy conversation and obedience of Br. Macie.  
THE XXI. CHAPTER.  
BRother Macie of Marignan, was very prudent, and well borne, God gave him the talon of commendable speech, especially when he discoursed of spiritual things, and therefore S. Francis often had him in company, that they who came to see and visit him, might be so well entertained by the delightfulness of his discourse, that they should not trouble him in his prayer. Now the holy Father S. Francis, as a discreet pastor that continually watcheth over his flock, considering that Br. Macie daily increased in virtue, to the end that no vanity should cause him to fall from the height of his prudence, he sought to ground him well on the firm and secure foundation of humility; wherefore he one day in presence of the other Religious said 〈◊〉 〈◊〉 Brother, these your companions here, have obtained of God the grace of prayer and contemplation, and you have received the grace of discourse: and therefore you are most fit to entertain those without the gate that come to visit us. Therefore I am resolved that your Brethren here shall all apply themselves to contemplation, and that you shall have care of the gate, of the kitchen, and of begging: so that no other Religious shallbe troubled with any temporal care. When the Brethren shall eat in the refectory, you shallbe without the do●e, that strangers may be entertained by your good speeches, before they ring, so that it may be no trouble to them to expect: all this shall you perform by the merits of holy obedience. Br. Macie very joyfully accepted all, and for a time exercised it, till the other Religious having known the virtue he had in prayer, and the other parts of his perfection, they obtained of S. Francis, who also knew him ●ight well, that all the offices which he had might be equally divided among them.  
The 22. chapter, is placed after the 100 of the first book of this present part, because it is a matter particularly appertaining to Saint Francis: it is an exercise of mortification performed by Brother Macie.   

How Br. Macie obtained of God the virtue of humility.  
THE XXIII. CHAPTER.  
BRother Leo entering one day into spiritual discourses with Br. Macie, and some other Religious, among other things he said: I know a worthy servant of God (meaning S. Francis) that hath obtained many graces of his divine majesty, as well in the active as contemplative life, and with his graces, he hath so profound a humility, that he thinketh there is not in the world so great a sinner as himself. This humility maketh him marvelously to increase in sanctity, and so confirmeth him in the grace of God, that whiles he shall have the same for his root, which he hath already engrafted in God, it is impossible for him to fall. As Brother Leo thus discoursed of humility▪ Brother Macie that gave attentive ear unto him, became so affected to this virtue so grateful to God, that he went to his prayer and having lifted his eyes towards heaven, he vowed to almighty God that he would never take joy of this world, till he knew and felt in his soul, that God had given him this virtue of humility: and so by sighs and tears he afflicted himself before almighty God, and seeming to himself that he justly deserved hell, if he did not obtain this grace and virtue, whereby that worthy friend of God which was full of all perfection, reputed himself inferior to all creatures, and persisting continually in this grief, observing the vow which he had made, and persevering in his petition unto God, sacrificing himself by abstinences, disciplines and tears, he deserved at length as he went one day alone to pray on the mountain, to hear a voice from heaven that twice called him by his name. Wherefore he knowing the voice of God, presently answered: Lord here I am: and then God said unto him: What wilt thou give me, if I give thee the virtue of humility, which with so great instance thou hast demanded of me? Br. Macie then answered: My God I will give thee all that I have to my very eyes: But God answered: keep thy eyes: I will give three gratis a gift of what thou hast demanded. And from that hour Br. Macie had entire possession of the humility which he had so much desired, together with such a divine light, that he lived almost always in a continual spiritual joy, as if himself had no longer lived, but JESUS CHRIST only in him.   

How Br. Macie desired to obtain of God, to love his enemies as his dearest friends.  
THE XXIV. CHAPTER.  
But this joy continued not long, as it happeneth of the waters of God, the thirst whereof augmenth the more by drinking thereof: for after he had received this grace he became more sorrowful than before, by reason of the vehement desire he had to obtain a greater: which the other Religious perceiving, they one day called him and said▪ Tell us Br. Macie, are we cause of thy sorrow? or what strange thing is happened? we were wont to see thee exceeding joyful, and with a gracious and smiling countenance, but now we see thee very melancholy and much troubled. Br. Macie answered them: My dear brethren you do not cause or procure me any heaviness; but I will tell you whence it proceedeth. You must know, that some days passed I have laboured to obtain of almighty God the precious virtue of holy humility, by mean whereof I think to acknowledge myself the most vile and greatest sinner in the world, as in deed I am. And because my human reason (in respect of its pride) could not conceive that the man which is day and night exercised in wachinges, abstinences, prayers, and other practices of virtue, doth not esteem himself much better than him who is daily employed in speaking ill, or living idly, or brutishly, without observing his promised vows: at length God, of his mercy hath granted me this humility, which by any spiritual exercise, by prayer, or whatsoever other merit can never be obtained. Know ye then, that the cause of my sorrow is, that I cannot arrive to this degree: if any one should cut off my hands and feet, and crush out my eyes, though I should pardon him and do him all the services I could devise: I should not yet with so good a will love him as before. This is that which I demand of my God, for the height and perfection of the grace which he hath granted me: and then shall my soul be entirely joyful and content, as I hope, being conformable unto his will, he will afford me the same.  
All this is spoken to let you understand, what were the cogitations, and what the desires of the first Fathers of the Order of S. Francis, what were their gold, their silver, theirtichesse, and their treasures, such were their practices and negotiations, to wit, to learn only the mean to obtain the perfection of virtues, which are the merchandise wherewith is purchased the kingdom of heaven, and are the precious stones which the wise and spiritual merchant should seek: and the treasure for purchase whereof he should not only sell all he hath in the world, but even the desires of whatsoever he may have: as also all temporal taste and self will, eating, drinking, and sleeping; and by mean of very strict abstinence, of mortifications, watchings, tears, and prayers they obtained of God the virtues which they demanded: and having obtained them, do possess and conserve them to the great glory of God, to the profit of their souls, and to the exceeding edification of their neighbour.   

Of the counsel which Br. Macie gave to a murmurer, to correct his fault.  
THE XXV. CHAPTER.  
THere was a very devout man that ordinarily frequented the Covent of the Frere Minors of Cybotoly near Perusia, and discoursing with the Religious, he always murmured at the sins of his neighbours, committed in his City. Br. Macie having often times heard him, could no longer endure him: for having formerly forborn him in respect of the presence of the Guardian, at length he drew him a part and said. My son I beseech you take the counsel that I give you, as from one of years. Have always before your eyes and in your mouth the life of the holy and virtuous, and always speak of their good conditions: for, doing so, if thou be evil, thou wilt become good: and if thou be good, thou wilt thereby become better. But be not delighted, yea shun with all possible care, to speak or hear spoken of the sins and defects of your neighbour: for at length, of good you will become evil, and of bad far worse, and will do the same you heard spoken of them. These pious words did not a little profit this miserable man, in regard that Brother Macie had such a grace of delivery, that whatsoever he spoke was to each one gratefully accepted, and imprinted in the hearer. Wherefore S. Francis describing a perfect Frere Minor, among other conditions, he must have, (would he say) the religious and good conceit, the natural science, and spiritual eloquence of Brother Macie.   

Of the prayer of Brother Macie, and of his holy death.  
THE XXVI. CHAPTER.  
BRother Macie was a Religious exceedingly addicted to prayer▪ yea more than any other, shedding therein day and night abundance of tears, as to all his Brethrens was most manifest. He did eat only once a day, which was towards the evening, the night being come he took his rest, about midnight he arose, and continued in prayer till day, in which the other Religious heard him often to repeat these words: My Lord JESUS CHRIST give me if thou please, true contrition of my sins, and give me grace to amend, and to satisfy thee according to thy holy will: which words he never ceased to repeat, till he bathed and dissolved in tears: in the morning having heard mass, he retired into his cell, and singing with a very devout tune, would say: My Lord JESV CHRIST, permit me I beseech thee, to fear thee, and to love thee with all my heart: then falling to prayer he was heard often to repeat, vh, vh, vh with a contented, joyful, and fervent voice. In his contemplation, his countenance was always very pleasing and joyful. Brother james of Falerone, a Religious of exceeding piety, demanding of him one day, because he had often seen and heard him in this spiritual joy to utter those words without change, why he did not varifie his tune; he readily answered: because finding all good and contentment in one thing, it is not needful to change the tune. Thus this holy Father, replenished with many graces and merits, passed from this temporal life to the celestial and eternal, and was buried in the Church of saint Francis at Assisium, where were his other companions: some are of opinion that his body lieth at Mur in the Marquisat of Ancona.   

The lives of the holy Brethren, Brother Zacharie, and Brother Walter.  
How Brother Zacharie and Brother Walter, were by commandment of the holly Father saint Francis sent into Portugal, and of the first Monastery they founded there.  
THE XXVII. CHAPTER.  
BRother Zacharie and Brother Walter were sent by the holy F. S. Francis with some other Religious, into Portugal, there, by their preachings and good examples to convert sinners to penance, where being arrived, they were ill treated and entertained, as well because they were strangers, as for the novelty of their habit: their defect of the Spanish tongue, was cause that they were not gratefully heard, and that they did not willingly discourse, and having no letters or patents of the approbation of their rule and profession, they could no where be received, for the Portugals feared that they might be some heretics of Italy, where then were many: so that these good Religious were constrained to repair unto the queen Vraca, the wife of Alfonsus' the second, to whom they recounted their persecution, and prayed her to bestow on them some little church or chapel, where they might securely remain, and celebrate the divine service. This queen having graciously entertained them, she curiously informed herself of their life, estate, and rule, and the cause of their coming into Portugal, and resting at length sufficiently assured that they were the true servants of JESUS CHRIST, and professors of the observation of the evangelical life, she procured for them of the king a little place near unto the City of Conimbria, among the hermitages there, and also permission to go to Lisbon and to the city of Guimaranes, where the reputation of their sanctity being spread, came even to the Princes Saucia, sister to the said king Alfonsus, a very devout lady, and inclined to all 
The Frere Minors were established in Portugal by two Princess.  virtues, who had consecrated her virginity to JESUS CHRIST, & dwelled in the City of Alenquer. She exceedingly desiring to see and know these Frere Minors, which were so much spoken of sent for them, and having heard them discourse of God, and observed & remarked their spirit & virtue, would not permit them to depart from her, but lodged them in her own palace, and assigned them a Church near to the water where there were many poor celles, such as they required: and there did they remain with out desire of any other, or consent to have them bettered they being proper to the true life of these perfect poor of our Lord, the first founder of the sacred Religion of S. Francis. The place which these first Religious possessed, is now the Church of saint Catherine, at the foot of the City of Alenquer, as is found recorded.   

Of the sanctity and miracles of Brother Zachary, who was the first Guardian of the Covent of Alenquer, and of his death.  
THE XXVIII. CHAPTER.  
THe said Monastery being thus founded with exceeding poverty and sanctity, by the virtue and exemplar life of the said disciples of the glorious Father saint Francis, and namely of Brother Zachary, as being the most notable in all virtues. This holy Father zealous towards God in works of charity, in watchings and prayers, did often offer his prayers before a Crucifix, which was after in the Chapter of the said Covent of Alenquer till the year 1414. by which our Lord advertised him of many things, as well concerning his own as his neighbour's welfare. The consolation and spiritual joy which he received of this image was such, as he could not leave 
God miraculously provided for the Frere Minors of Alenquer.  it but with great grief. Brother Zacharie being Guardian, it one day happened that there were but two loaves of bread in all the Covent: the hour of refection being come, he enjoined all the brethren to prayer, than commanded them to sit down at table, and the said loaves to be portioned among all the Religious, and at the same instant there appeared an Angel at their gate, in form of a beautiful young man, who brought them as many loaves as there were persons in the Monastery, his grace and beauty was such as could be imagined. He call for the Guardian gave it unto him, who with the other Religious knowing this present to come to them from the hand of God, who having care of all his creatures, never forgetteth his true poor, they gave him thanks for it: Many kept of this bread as a holy relic: but namely the Princess Saucia who would have her part thereof. Preaching on a time with great zeal of the faith of JESUS CHRIST and of the salvation of souls, one that was incredulous being partly contrite and converted by his sermon, would afterwards confess unto him, but by all the industry the good Father could devise, he could not rid him of his doubts touching the Blessed sacrament of the Eucharist. Art 
Netable miracle of the Sacrament of the Eucharist.  length having an exceeding desire to save his soul, he said unto him: Sith thou canst not be cured by the words of God, come again to morrow in the morning, with the greatest devotion thou canst, and perhaps it will please our Lord JESUS CHRIST, to illuminate and confirm thee by his divine presence: and so dismissing him, and that day ended, the Saint spent all that night in devotion, praying God to vouchsafe to illuminate and confirm this poor man in the holy faith. The next morning, he celebrated mass, this man being present with great devotion, but the words of consecration being uttered, he saw the sacred host converted into flesh, and so continuing till the Priest was ready to communicate: and then he saw it return to the form of an host as before the consecration. This admirable vision entirely cleared his soul of all doubts he had, and fully confirmed him in the Catholic faith. This glorious Father 
The earth of the tomb of Br. Zachary worketh miracles.  at length yielding up his soul, it ascended to heaven, and his body was buried on the right side of the cross of the Church of the said Covent in Alenquer, with his other companions and the holy disciples of the glorious Father saint Francis. The inhabitants of Alenquer at this present take the earth of that sepulchre, and with great reverence apply it to the sick, who thereby recover their health.   

Of a Religious that was disciple to saint Francis, in the Covent of Alenquer.  
THE XXIX. CHAPTER.  
AMong all the Religious that were sent by the holy Father saint Francis to the said Covent of Alenquer, there was one very devout and solitary, that, flying especially all conversation and discourses with women, spent almost all his time in prayer. Now it happened that one of the ladies of the Princes Saucia, called Mary Gracia, noting this Religious to be so spiritual, began to have particular devotion unto him; and therefore she desired to have some conference witht him. But this holy Religious refusig all acquaintance and speech with any women, shunned her with all endeavour. Nevertheless it once happened that the Lady and the Religious in such sort met each with other, that the Religious could not without discourtesy avoid to speak unto her: for she much urged him thereto: but he said unto her: Madam, I beseech you before I spoke unto you, cause to be brought hither some straw with fire; which having done, he willed her to put the straw & the fire together, the lady having so done the 
A Religious aught to shun women.  straw presently burned, the Religious then said unto her: Madam, what issue you have seen the straw to have with the fire, the like, believe me hath the servant of God with a woman speaking with her without necessity. Whereat this lady was so shamefully amazed, that leaving this good Religious, she never more insinuated herself by her curious devotion to trouble him. Wherefore as this holy Religious persevered in virtues, so at the end of his life, his dead body was endowed with such a beauty and splendour, that all the Religious both admired and rejoiced exceedingly, thereby having more perfect assurance of his sanctity. at the instant of his death, S. Antony of Padua, who then was Canon Regular in the monastery of S. Cross in Conimbria, celebrating the mass, saw in spirit the soul of this Religious mount into the air, and gloriously to ascend into Paradise; having first passed Purgatory, as a bird that flieth swiftly.   

Of the life, sanctity, death and miracles of Br. Walter, and of the ancient custom of Portugal, to record matters that happened, by the years of Augustus Caesar.  
THE XXX. CHAPTER.  
THe virtue and sanctity of Br. Walter, disciple of S. Francis are yet of great fame, he having so piously and exemplarly lived, that in a short time he drew all the neighbour country to be friends to his Order; he also converted them from many vices and sins whereto the inhabitants thereof were much inclined and addicted, and exercised them in virtues. It is said that this holy Father being dead and interred, there issued out of his tomb an oil of such virtue as it cured many diseases, and persevered till his body was transported to the great Covent near to the said city. The day of his death, which was the second of August, was a long time festivally solemnised; and in regard of the great concourse of people that from every where repaired thither, to honour and reverence the holy relics, there was kept a general fair. A long time after, the Frere Minors having built their Covent 
The body of Br. Walter could not be lifted.  very near the city, the Canons resolved to steal from them this holy body: but though to this purpose they came thither with a great number of men, and afterwards with strength of oxen to draw away the tomb of the said S. entire: nevertheless they could not so much as lift up the relics alone out of the tomb, by what soever forcible endeavour, nor much less remove the tomb from his place, notwithstanding the force of the oxen: so that at length perceiving the miracle, and that neither the will of God, nor of the S. was, that they should commit this theft, they full of shame and confusion departed, yet for this respect they had the S. in greater reverence, though they went away much discontented. The Religious having the next morning understood all the matter, they went to the tomb, whence, without any impediment they took the sacred relics, and carried them to their new Covent: and they that did accompany them did exceedingly admire to see, that assoon as they put their hands into the tomb to seek for the relics, they took them out without any difficulty, which so many men and oxen together could not do before. Thus was this holy body placed in the Church of S. Francis at Guimarames, where it is exceedingly reverenced of the inhabitants, who in their sickness and necessities accustom to recommend themselves unto him, and of devotion to take of the earth of his sepulchre: they have also great experience of his merits with God, by the favours and graces which they daily by his intercession receive of his divine majesty. The three first monasteries of the Frere 
The original of the first monastery of the Frere Minors in Portugal.  Minors in the kingdom of Portugal, were those of Lisbon, of Guimarames, and of Alenquer, two of the which were transported to the city of Guimarames, as hath been said, and even the Oratory of Alenquer, as well in regard itt stood in an evil air, as for the devotion of the Princess Saucia, was alss changed and accommodated in the Palace where herself dwelled, upon the Mount near unto the City, and the third which is at Lisbon, is not so near the City as the others. There is nothing found in the ancient Chronicles, touching the first Religious of this monastery, but there is an epitaph in the first cloister of the said Covent of S. Francis at Lisbon, whereby appeareth when this monastery, of little and humble as it was in the beginning, was made so sumptuous as it is: for the writing and inscription of the epitaph is such: In the honour of the sovereign Monarch, of the glorions Virgin Mary, and of the glorious paranymph Gabriel th'archangel: john Moguephi, Secretary & treasurer of the noble king of Portugal, hath erected thins Cloister, this church, and this Chapter; his soul rest in peace. This epitaph was written the year 1310. out of which number taking thirthy eight years, which the Emperor Augustus reigned then from the incarnation of our Redeemer JESUS CHRIST, (for the Portugals then counted, as 
In Portugal theyeares were heretofore counted by the year of the Emperor.  a long time after by the years of Augustus) would remain 1272. from the Nativity of our Saviour JESUS CHRIST. He that will read this epitaph shall find it at the descent of the stairs that go from the gate of the Covent to the Cloister on the left hand. It is said that the Church was built by the people of Lisbon, in which time was also one of the first monasteries of the Frere Minors in Portugal, called S. Antony near unto them City of Conimbria, wherein the glorious S. Antony of Lisbon denominated of Padua, took the habit and there resided some time, till he departed with intention to get martyrdom. But it is not justified wherefore the Religious approached so near to the City, where to this present they have a great Covent; but it is the foundation of a chapel called S. Antony, which the City in honour of him erected. near unto it there was a very little cell of earth, whereunto the people had great devotion, because it was said that S. Antony had formerly dwelled therein, but it was ruinated to build in that place the Monastery of the Frere Minors, of the Province of la Pieté in invocation of saint Antony. This place where the said cell was, is yet to this present the Chapter.   

The life of Brother Angelus of Pisa, a Religious of worthy sanctity.  
Now Brother Angelus of Pisa, was sent with Brother Albert of Pisa also by the Father S. Francis into England, and of the ill entertainment they received of a Prior of S. Benet's Order.  
THE XXXI. CHAPTER.  
BRother Angelus of Pisa was a Religious of worthy sanctity, who having founded the monastery of Pisa where he was Guardian, and as other affirm, after he had began the Covent at Patis, was by the holy Father saint Francis in the general division made the year 1219. sent into England, and with him went Brother Albert of Pisa, who afterwards was General, and some other Religious given him for companions, by their doctrine & good examples to edify souls in JESUS CHRIST; and also there to found monasteries of Frere Minors. The third of May then these good Religious arrived in England, and went to Canterbury, where they were cuteously entertained by the Dominicans who had already a monastery there; thence they went farther to have speech with the king, who was a very good Catholic, and favoured all virtuous designs, and therefore they proceeded on towards Oxford, and in the way they came to a Monastery of Religious of saint Benedict before Arabud, scituat in the midst of a great mountain, between Oxford and London, the night and abundance of rain preventing them of travilling further, and being withal cold, and having nothing to eat, they there demanded of those Religious for the love of God entertainment for that night, as well in regard of their weariness, as of the rain and cold that hindered their farther travel. The Porter seeing these men clothed in unusual attire and to speak a strange language, presently judged them to be sycophants and sporting companions to get their commons, and therefore instantly advertised the Prior of them; who was discoursing with his Religious, among whom were the Sacristine, the Steward, and a young Religious. He commanded the Porther to bring them in, with intention to recreate himself in seeing them play some sports or tricks to content his Religious. The Frere Minors coming before them, were willed to show some passetime to the company. Whereto they very humbly answered that they were not Players or sportmakers, but Religious professors of the gospel: The Prior moved with this answer, believing them to be indeed jeasters, commanded them with many mockeries and dirisions to be incontinently and rudely thrust out of the doors. But the young Religious man perceiving the proud commandment of the Prior, having great compassion of those poor barefoot and half naked creatures, so entreated the Porter, that he persuaded him for the love of God to permit the poor strangers to enter in, when the Prior should be retired, and to lodge them secretly in straw in the stable: which he did, and that Religious carried them bread and beer: and so recommending himself to their prayers, he returned to his cell.   

How the said Prior was severily punished of God, and also the other two Religious that were with him, for the discurtisie used towards his servants.  
THE XXXII. CHAPTER.  
THe same night the young Religious that had done that charity to the poor Frere Minors sleeping, saw in a dream, JESUS CHRIST sitting on a marvelous throne, who calling them all to judgement, said with a terrible voice: Bring forth the Prior and the Religious of this place, and they being instantly presented unto him, there came on the other side a contemptible poor man, clothed as the Religious that were thrust out of the said Covent, who complayningly with a loud voice and great fervour said to JESUS CHRIST. Most just judge, he blood of the Frere Minors crieth before thy divine Majesty, which this night hath been shed by these Religious, that would not afford them lodging and refection in such necessity and extreme peril: these poor Frere Minors having left all thy had for thy love and going into England expressly to procure the salvation of souls redeemed by thy precious blood, denying them that which they would have given them if they had been parasites and sportmakers. JESUS CHRIST then with a terrible voice said to the Prior: Of what Order art thou? OfS. Benedict, answered he: JESUS CHRIST turning towards S. Benett, asked him if it were true, that he was one of his Religious: the Saint answered: Lord this is a destroyer of my religion, as are also his companions, for my rule commandeth that the Abbot's table be common to strangers in necessity, and these have always denied things necessary to the poor. JESUS CHRIST then condemned to death the Prior, the Stewerd, and the Sacristine▪ and then he turned to the Religious that had this vision, and had been benefactor to the Frere Minors, and said: And thou, of what Order art thou? he quaking and trembling for fear to hear sentence against himself, having seen S. Benett adverse to his Religious, answered: Lord, I am of the Order of this thy poor servant (meaning S. Francis) of whom JESUS CHRIST demanded if it were true that this Religious was of his Order: he answered that he was, and that he had already admitted him: and then very graciously embraced him, and therewith he awaked utterly amazed and trembling at this fearful vision. And arising from his bed, he presently went to the cell of his Prior to relate him all: and entering in, he found him strangled in his bed, having so deformed & hideous a face, as procured a horror to the beholders. Whe●att this young Religious being utterly terrified cried out and ran to the celles of the other companions of the Prior, whom he found also strangled with the same fearful aspect. This made him almost besides himself with care to find out the Frere Minors. But the porter had dismissed them for fear of the Prior, so that this young Religious sought out his Abbot, to whom he recounted this chastisement inflicted by God on his Religious, which was instantly divulged throughout all that country, where this young Religious was the fist that became a Frere Minour: and Br. Angelus and his companions were with great charity received by the king of England into the city of Oxford.   

How Br. Angelus caused Covents to be builded at Oxford and other where: of his humility, and of his death.  
THE XXXIII. CHAPTER.  
THe kink presently appointed them a place near the walls of the city, and not far from his palace, there to build them a Covent, permitting them to break the said wall for the better commodity of their building: He also permitted them to shut up a street that went from the same place to S. Fredesmond, that they might be the more retired, leaving only one gate for the king to enter at his pleasure. Now the fruit that these Religious wrought there, was such, that not only the great and notorious sinners, recalled themselves: but even many gentlemen were converted and left the world, to follow that Apostolic life which those Frere Minors professed, among whom one was Don. Ridolfo a Bishop, who in a vision seeing S. Francis with his companions on the right side of our Lord, sovereign judge, to judge men, he forsook his bishopric and the world, by permission of Pope Gregory the ninth; and became a Frere Minor: as also did an Abbot, who together took the habit and lived in Religion with such humility, that they gave evident demonstration to be true contemners of worldly dignities. When their monastery was builded they carried on their backs, stones, lime, & whatsoever was needful to the worckmen. This first provincial of England having admitted into the Order many young men, he erected and constituted a place of study, that the Brethren profiting in learning, might also in time benefit in the gaining of souls: and to that end he prayed master Robert of Osse, Doctor in divinity to assist in government of the school of the Religious; which the Doctor with great devotion accorded unto, and offered to direct & govern them till they had a Religious that could read unto them. But Br. Angelus returning one day from visiting some other monasteries which he had erected in the same Province, he thought good to examine the progress of these young Religious in their study, and hearing them dispute of curious and frivolous questions, he began to cry out: O miserable wretch that I am what have I done? sith the simple and idiots are ravished in God, and these my Religious with their learning call in question, if there be a God: And at the very hour dissolved and discontinued the study, being of opinion that it hindered the repose of the spirit.  
This holy Religious was endued with a profound humility, which made him very grateful to God and men: It is recorded of him that he would never accept the Order of Priesthood till he was constrained by a General Chapter: at length the day after the feast of S. Gregory, the Pope, he yielded his spirit unto God. After his death he wrought many miracles, as he had done also in his life time. He was buried in the Covent of the Frere Minors in the city of Oxford, in a coffin of wood, to place him afterward in some honourable sepulchre. Certain years after the people made him a sepulchre of marble, into which attempting to put him, they found in his coffin a liquor like unto oil savouring as balm; which was his very flesh in that sort melted and dissolved: his precious bones did swim on the said oil. The Religious having inconsiderately handled the said coffin, thinking to remove it, the bottom fell to the ground, and that precious liquor ran out with all, yielding to those present so delicious a savour, that it gave them all comfort and consolation: and so his bones rested in the new sepulchre, and the said oil was withal care possible gathered up: and therewith were cured many infirmities.   

Of the glorious Br. Ambrosse of Massa.  
Of the conversion and sanctity of the blessed Br. Ambrose.  
THE XXXIV. CHAPTER.  
BRother Ambrose was from his birth so beloved of the divine majesty, that albeit he conversed among worldly men even to his complete age, yet was he by a special grace of God always preserved from vices and sins: but being by his eternal majesty induced to shun the snares of the devil, having, for the love of JESUS CHRIST given all he had to the poor, he in the time of Saint Francis became a Frere Minor; and having obtained of God the grace of contemplation and evangelical perfection, he withal his iudustry laboured, that the same might not 
●. Reg. 15.  prove vain and fruitless in him. He therefore much exercised himself in the virtue of holy obedience, which is more pleasing to God than sacrifices. In the most violent and extremest cold, being almost naked, he traveled for the necessities of the Religious, he continually employed himself in prayer, daily examining his conscience, for the most part his relief was only bread and water with abundance of tears, and by such like abstinence, he mortified the concupiscences of his flesh, to be able with more purity to offer up his soul in sacrifice unto God. He was exceeding compassionate unto afflicted persons, and with alacrity served the sick, not only Religious, but the secular also; If there wanted physic he demanded it for the love of God, as also all other things necessary: he was very humble, and therefore desirously laboured in the kitchen, washed the dishes, swept the house, and very willingly busied himself in all other offices of humility. If by any word or act he had given occasion of troubles to any one, he would presently put a cord about his own neck and so go ask him pardon, though he endured injuries done to himself as patiently as if no such thing had been: he lived fifteen years in such and the like exercises of virtue; and afterwards in his death and since, God hath discovered how grateful the life of this his servant was unto him: before his last sickness he revealed the day of his death and the place, which he declared to one of his companions. He traveled to Civitadochia, where being arrived, he fell sick, and few days after the term of his life being expired, one night at matins he showed such an extraordinary joyful face, as if he had some vision, that made him even exteriorly to rejoice. Wherefore the Religious that attended him, demanded if he had seen any Angel of heaven, or the holy Father Saint Francis, he answered that he had not seen the holy Father S. Francis, but of the Angel he said nothing. Being in those joys, he advertised his companions of the death of one devoted unto him which was revealed unto him, saying that William was already departed out of this world unto almighty God, and that himself should follow him the same day between none and evensong, which came to pass: for at the time foretold this holy Religious Ambrose yielded his soul into the hands of his Creator.   

Of many muracles wrought by this glorious S. Ambrose.  
THE XXXV. CHAPTER.  
THe number of miracles, by which our Lord would approve the life and sanctity of his servant, Brother Ambrose; was such, that Pope Gregory the ninth by an Apostolical brevie commanded the Bishop of Civitadochia, and the Prior of S. john of the Order of S. Augustin to meet, and to examine the life and miracles of the S. and having perused them to approve them for authentical. This Brief was given at the Palace of Lateran, the 13. year of his Popedom, by virtue whereof the said Prelates having made a most diligent search, they found that fourteen lame persons had by the merits of this servant of God been cured, as also four delivered of the falling sickness, one dispossessed in his life time, and two after his death, six cured of mortal impostumes, and one of a fistula. He restored hearing to one that was deaf, four men were cured of several diseases, a woman of the bloody flux, and an other whose child had been four months dead in her womb: he restored sight to four that were blind, and finally raised many from death. The said Prelates took notice of these and many other miracles: but the death of the Pope perverted his inscription in the catalogue of the SS. in the Church militant, though he were recorded in heaven, where he reigneth with JESUS CHRIST in his Church triumphant, making supplication to his divine majesty, for those that in their necessities have recourse unto him.   

Of the life of Br. juniperus, disciple of S. Francis.  
Of the exemplare humility and singular patience of Brother juniperus.  
THE XXXVI. CHAPTER.  
BRother juniperus was one of the first and most perfect disciples of S. Francis: for he was so grounded in the firm and assured foundations of humility, patience, contempt of the world and of himself, that no tormenting temptations of the devil, nor persecution of the world could in any sort remove or desjoine him from his estate of perfection, There was never any that saw him troubled or disquieted, so courageously did he support all injuries of words or actions: Which brought him to such misprise of himself, that many seeing him in such poor appearance and so ill treated, not knowing his perfection, esteemed him for a fool and senseless: But S. Francis that knew him right well, reputing him in the number of the perfect, said, that he should be a good and true Frere Minor, that attained the misprise of the world and of himself, so far forth as had done Brother juniperus: and oftentimes considering his simplicities, the contempt of himself, and patience in reprehensions given him, he would say to the Religious present: My Brethren, I desire, and would to God I had a great forest full of such junipers. This worthy servant of JESUS CHRIST oftentimes found new occasions for exercise of his patience to be misprised and reproached, yet without offending God, never shunning to be reputed a fool: as when he one time entered into the city of Viterbium, having made a farthel of his habit bound up with his cord which he carried on his shoulders and so went into the marckett place, where the children seeing him almost naked, used him as a fool, reviled him with words, cast stones at him, and bewrayed him with filth. After he had left these that thus tormented him, he went to the Covent, where the Religious seeing him in such pitiful estate, and understanding by him wherefore he had been so handled, they were much scandalised at what he had done, and took it in very ill part, bitterly reprehending him for it: some told him he deserved to be cudgeled, others, to be imprisonned, others, to be hanged, for the great scandal he had given to the people: but he accepted all these indignities with a very contented and joyful countenance, as matter much desired of him: and in signification of the interior contentment he conceived, he took the fore part of his habit, and beholding those Religious that were most offended with his fact, and rebuked him for it, said unto them, My friends, fill this I pray you with these jewels: do so, fear not, for I receive them as precious stones and jewels that cannot be sufficiently esteemed. So called he the affronts and injuries done unto him precious stones and of notable value with God.  
An other time being in the city of Spoletum, he understood that there was a feast to be solemnised at Assisium, whither would repair from most parts of the world; & not minding too loose the gain he hoped to make there, he determined to go to the feast in the fashion aforesaid, and being in the city, he went, expressly to be seen and the more to be mesprised of the people, into the principal streets: which was presently related to his Brethren, as he well expected. Wherefore being come to the monastery, they all charged him with notable injuries, calling him fool, and worthy to be laid in irons, for dishonouring their house and Religion: all concluding that he deserved a great penance: Whereupon, the Guardian, having before all the company given him a rough and rude chapter, said unto him: O miserable wretch! what penance can I impose on thee correspondent and worthy the excess of thy notorious fact: Hereunto Brother juniperus very humbly ausweared: Father the correction you should give me is, to permit me to return in the same manner I came, and the same way. Herbie the Religious understood well what had been the cause of his coming, and being qualified and appeased, they pray7s; ed God for it.   

How Brother juniperus abhorred honours, and consolations.  
THE XXXVII. CHAPTER.  
BRother juniperus being sent to Rome there to remain, where the reputation of his virtues lived, some that were dear friends to him and devoted to the Order, understanding thereof, went out of the city to meet him, so to entertain him courteously and to honour him. But this holy Religious seeing them coming, and suspecting the occasion, which he extremely detested and shunned, he was at the first apprehension exceedingly troubled to resolve on some mean to avoid that honour. at length after he had some time discoursed in his spirit of this subject, still going on his way, he found children busied in this sport following: they had laid a piece of wood cross upon a wall, at each end whereof was a boy sitting astride, who by equal weight did alternatively mount each other up and down. Brother juniperus got one of the places and began to sport with the boy at the other end. His friends and affectionate, coming there, did not yet forbear very reverently to salute him, well knowing his fashions and customs: but he persisting firm and constant in his purpose, would not seem to see or hear them, so atttentive did he appear in that sport; and so long he continued and so resolutely, that trying their patience, he enforced them at last to return home much discontented and disedifyed at the incivillytie and folly of their friend; and afterwards he secrecretly slipped into his Covent, very joyful in having so avoided the vainglory of that worldly entertainment.  
An other time he having been against his will commanded to go to the house of a gentleman that desired much to discourse particularly with him, he was thereunto constrained by obedience: but by whatsoever means the gentleman could devise to occasion him to discourse, he could not wrest so much as one good word from him. Yet supposing him to be weary or distempered with some indisposition, he for that night conducted him into a chamber very commodiously furnished for his repose: but very early the next morning, without speaking a word to any person he departed, leaving the bed and other furniture disorderly and confusedly heaped together, to be esteemed a fool. Which the gentleman having seen, he was exceedingly confounded and scandelized at this Religious, that thus disgraced him: and complained thereof to the other Religious, who exceedingly checked him for it. And then in their presence he reprehended himself, acknowledging that he did not only deserve to be rebuked, but also to be severely punished.  
Brother juniperus discoursing one time with some Religious touching death, one of them said: God grant, me the grace to die in some Covent of the Order, in the company of my Brethren, that my soul may be comforted, and assisted by their prayers, and that my body may be buried with other Religious. Hereupon Brother juniperus took occasion of speech saying; & I would that at the hour of my death my body might be so loathsome and stinking, that no Religious would adventure to come near it: but that they would therefore cast me into some privy or smoke, and there leave me as most abominable: and afterwards being dead would not afford me any burial, but that fowls might devour my body.  
The humility of this holy Religious was so admirable, as also his desire to be misprised for the love of JESS CHRIST, that he could never esteem himself in any sort sufficiently burdened with reproaches, injuries, vilainies, and infamies, in his life and in his death. In which respect, we may justly say: Non est inventus similis illi, that more precisely than he observed to repay this law unto our Lord, in the same money and coin of reproaches as he suffered for us, and with such ●oue as this holy Religious; and that more evidently discovered in himself the perfection of S. Paul in effect: Mihi mundus crucifixus est, & ego 
Galat●.  mundo: for he always contemned it withal the pomps and vanities thereof, esteeming the world to be but a fool.   

Of the remedy which Brother juniperus used, against the temptations of sensuality.  
THE XXXVIII. CHAPTER.  
BRother Giles, Brother Ruffinus, Brother Simon, and Brother juniperus, being on time together in spiritual conference and conversation, Brother Giles said to the rest: My Brethren, I beseech you tell me, how you arm yourselves against the temptations of sensuality. Br. Simon of Assium answered: I consider the loathsomeness of this sin, & how detestable it is, not only in the presence of God, but even before men, who though impious, yet seek to conceal and cover themselves from being seen in the exercise of such a filthy act. This consideration procureth in me a displeasure and detestation of this sin, and delivereth me of the temptation. Then Brother Ruffinus spoke as thus: For my part, when I am tempted with that sin, I fall on both my knees upon the ground, I implore the assistance of the divine clemency, and of the glorious Virgin Mother, and so continue in prayer till I feel myself freed. Brother juniperus then spoke to this purpose: When I perceive such devilish temptations are represented to my senses forcibly to assault me, I instanly shut the gates of my heart, whereto I constitue for severe guards, holy meditations and pious desires, for security of the castle wherein resideth the soul: and when their enemies make their approaches to give an assault to that place, I, that command in that fortress, cry to them from within: Go your ways, get ye gone, the place is possessed for others; ye are discovered, I am fortified with whatsoever is necessary to give you repulse: In this manner do I ever preserve my fortress from being surprised by such base companions, who by their entry would utterly ruinate me: or at least it would be very difficult for me to expel them, for at the instant that I perceive them ready to assault me, without permitting them to lay their siege, I enforce them to retire with shame enough. Which Brother Giles understanding he turned to his companions, and said: Brethren, I am of Brother juniperus opinion, & resolve henceforward to make use of his stratagem of war; for it is most certain; considering that in this sin the securest fight is to fly; by reason that the traitorous appetite which is within the flesh, findeth such a strong concurrence of assistance in the exterior senses by an army raised by the devil, and opposed against the soul, that the peril is extreme and the victory uncertain, so that the securest is, not to permit this traitorous domestical sin to enter into our heart.  
juniperus being one time reprehended for having spoken too lightly, the mouth being the door whereat the spirit of devotion and prayer goeth out, he continued six entiere months in perpetual silence: the first day his purpose not to speak was in honour of God the Father, the second for reverence of the Son, the third for love of the holy Ghost, the fourth for the Queen of heaven, and so each day proposing some saint, he strictly observed his silence all that time with new fervour and devotion, though naturally he spoke very little, which also was of spiritual things, for as he could not endure to be flattered, so neither could he flatter, and so had no other discourse but of God, and as a Religious perfect in humility, he would rather learn and hear, then with words and exterior signs of sanctity teach others.   

Of the great charity which Br. juniperus exercised towards the sick.  
THE XXXIX. CHAPTER.  
THis glorious S. had a great affection to the sick, and with an extreme charity did desirously serve them: by means whereof happened a strange accident at our Lady of Angels touching a sick person, of whom by order of S. Francis who then was there, he had the charged. This poor sick man was by the continuance of his infirmity become so feeble, that he had not so much strength as to eat, which would infallibly hasten his death: Br. juniperus having great compassion of him, prayed him with tearful eyes to tell him whereof he could willingly ear, and he would procure it for him. The sick party answered that he thought he could well eat of a hog's foot in Vinegar, if he could get it. Br. juniperus replied: be of good Courage Brother, I will presently bring you one dressed as you desire, and taking a great knife out of the kitchen, he went out of the house, and seeing many hogs feeding in a field near by, he ran so fa●t after them, that he got one and cut off his foot, and therewith returned to the Covent, where he presently dressed it with vinegar: then carrying it to the sick, he did eat thereof with such appetite and courage, that recovering his taste and appetite he began to amend: and by this mean escaped for that time the danger of death. In the mean time the master of the hogs being by his swineherd advertised, that a Frere Minor had cut off the foot of one of his hogs, he, puffed up with choler went hastily to the Covent, where exclaiming as a maded man, he uttered many injurious speeches to the Religious: and so far was he transported with fury that he disgordged against them a thousand villainies. Which the holy Father S. Francis understanding, he went to him and sought to appease him, praying him for the love of God to have patience, and offered to repair whatsoever damage he had received. But the man, more possessed with despite then with the loss, would hear no proposition: but went away exceedingly scandalised at the Religious, of whom he bruited many lies through the streets, and very seriously and vehemently threatened them. These good Religious were in mean while exceedingly grieved at this accident, and knew not the cause thereof: wherefore having long time discoursed upon it among themselves, they at length addressed themselves to Br. juniperus, suspecting that his simplicity and some indiscreet zeal had moved him to this fact. But he respecting only God, contemned all those toys and respects of the world. The holy Father S. Francis called him before him to understand the matter and circumstances: and he very joyfully recounted unto him, that God had directed and sent unto him that hog for the cure of the poor sick Brother. Saint Francis exceedingly admiring said unto him: Ah Brother juniperus, you have this day caused a great scandal: for the master of the hog hath been here and in all fury hath given us infinite reproaches: but I acknowledge that he hath reason, and do fear he will defame us over all the city. Wherefore I command you upon obedience to run after him, to ask him pardon, and to assure him that he shallbe satisfied for his loss, and especially so to deal with him as he be not scandalised at us. Brother juniperus much admiring that any one should be moved to choler upon so charitable a work, considering it to be apparent, that temporal goods are give of God but for use of charity, he answered: Doubt not Father but I will presently appease him: in such sort as he shall have no cause to complain of such a charity done, as more concerneth God then himself. Which said, he went in great haste to seek out the master of the hog, whom having found full of choler, he related unto him how and for what cause he had cut off his hogs foot: then added that he ought to thank him, because thereby he had given him occasion of merit in an act so pleasing unto God as by his mean was accomplished. In mean while the man abused him and grew into such fury, as he was even ready to strike him: but the good Religious fell at his feet, embraced him, and besought him for the love of God to pardon him: which manner of proceeding so mollified his heart, that having apparently seen and perceived his simplicity, and that what he had done proceeded merely of charity, and not of malice, or to do him a mischief, as the devil had put in his head, he entered into himself, and repented that ever he had injuried the Religious and asked them pardon, acknowledging himself avaricious and ingrateful for the benefits he had received of God: in satisfaction whereof, he presently killed the hog: and causing him to be conveniently dressed, he sent him to the Religious, that for the very love of God they might eat him in satisfaction of the injuries uttered against them: and thenceforward was very devout and liberal to the poor of JESUS CHRIST.   

How Brother juniperus gave all he had, and could have for the love of God.  
THE XL. CHAPTER.  
THis holy Religious was so compassionate of the poor, that when he met any poorly clothed, he would rip off part of his habit and give him: and because he did thus often, and returned to the Covent half naked, his Guardian commanded him upon obedience no more to give his habit nor part thereof. After this commandment meeting a poor wretched creature that asked an almose of him: he, moved with compassion, said: I have nothing to give thee but this habit: but I am forbidden upon obedience to give it to any: yet if thou wilt take it from me, I promise thee I will not hinder nor resist thee. The poor man understanding these words, took off his habit, and left him almost naked: so returning to his Covent, he told the Religious that a poor man had taken his habit from him: for which his Guardian knew not what to say unto him. Now the thirst of charitable works being unquenchable in the servant of God, this thirst of pity and compassion so increased in Brother juniperus, that he did not only give to the poor his habittes: but also, the books, the ornaments of the altar, & the cloaks of his Brethren when he could get them, and that occasion was presented: therefore when the Religious saw any poor demanding almose of Brother juniperus, they would hide whatsoever was necessary unto them. It happened upon one Christmas day in the Covent of Assisium, that the Sacristine going to eat, prayed Brother juniperus in the mean while to have care of the altar: before which being in prayer, there came to him a poor old woman, demanding an almose for the love of God: to whom Brother juniperus answered: Mother if you please to expect a little, I will see if upon this altar so richlin adorned, there be any thing superfluous that I may give you: and perceiving silver frenge upon the ornament of the altar, he took his knife and ripped it off, and gave it to the poor woman, it seeming to him more necessary to clothe a living member of JESUS CHRIST then an altar of stone: though in the one and the other the intention be pious for the honour of God: He willed her presently to depart for fear that the Sacristin coming should take it from her. Wherein he did very well, for the Sacristin remembering the quality of Brother juniperus had scarce leisure to eat two bits, but he returned in great haste to the Church; where looking carefully if any thing wanted, he miss the frenge of the ornament: which much disquieting him, he complained to Brother juniperus, who answered: Brother be not troubled, I have given it to a poor woman that was in extreme necessity. The Sacristine knowing that there was no mean to recover it, went to complain to the General, who then was Brother john Parent, a very devout Religious: who answered him, that the fault was his own, sith knowing the nature of Brother juniperus, he had left him to have care of the altar: Yet intended to reprehend him, so to prevent the like an other time. He therefore did so chapter and check him publicly in the refectory and with such vehemence, that he got the rheum and pose withal: which more grieved Brother juniperus then the reprehension given him. Now after he had been thus humbled, he went into the city to seek some remedy for his General: and it being late before he went forth, at his return to the Covent it was night, and the General was retired to his cell to repose. But Brother juniperus omitted not to go and knock, praying him to arise and take the medicine he had brought him: and though the General divers times with rude and sharp words rejected him, he nevertheless so long persevered, that his General at length overcome by his charity, was enforced to open his door and to take a pottage that he had brought him for physic, which presently cured him.   

How Brother juniperus to confound the Religious of too much care for their food, dressed them at once enough for 15. days.  
THE XLI. CHAPTER.  
BRother juniperus was once in a certain monastery, where all the Regilious going upon occasion abroad, he alone remained in the Covent to have care of providing their supper, which he willingly undertook. Being then in his care of cookery, he began to consider how much time was lost in dressing of meat, and therefore bethought himself and determined to confound them by a new practice: which was he presently went into the city where begging he got great provision of flesh, as of poultry, veal, mutton, and of cheese, eggs, herbs and pulse of divers sorts. And having borrowed a great cauldron he returned to the Covent, and put whatsoever was given him into it, yea the poultry with their feathers, and put much wood into the fire to hasten his cookery and to make his meat to boil quickly. Hereupon the Religious returning from abroad, one of them went incontinently to the kichen, where seeing poor Brother juniperus all watered with sweat, labouring exceedingly to farther their refection, with a great and large board in form of a screen fastened before him, to keep himself from scorching: and seeing so much flesh, yea the poultry to swim on that great boiling cauldron, he was so amazed, that without speaking word he ran to fetch his brethren, who coming near Brother juniperus, he said unto them: Be of courage Brethren, I have here at once dressed you meat for fifteen days; that being sufficiently refected, we may have the more time to spend in prayer. These words accompanied with the effect did so confound the Religious, that not knowing what to answer, they went and advertised the Guardian of what Brother juniperus did and would do, who willed him to be called, and sharply reprehended him for this his folly and waist of meat. But Brother juniperus falling to the ground with tears acknowledged, that he deserved not only to be well reprehended, but to be hanged and hewed in pieces, more than any malefactor whatsoever, sith being in the world he had committed such and such sin: this he performed with such humility and misprise of himself, that the Guardian full of admiration dismissed him; and then to the Religious used these words: would to God Brother juniperus would every day waste as much meat as this day, on condition we might be so much edified thereby as we are at this present.   

How Brother juniperus was feared of the Devils.  
THE XLII. CHAPTER.  
BY reason of the great humility and simplicity that was in Brother juniperus, the devils could not endure the virtue of his prayer, yet less his presence. It once happpened that one possessed travailling in the fields with some of his friends, he at their unawares escaped from them and ran more than two leagues, none of his company having power to follow him. Having at length found him where he stayed, and having conjured him to tell the truth, and the cause of this his sudden and far flight, he answered it was by reason of that great fool Brother juniperus that came the way directly towards us: for I cannot endure his presence: they to know if this master liar than spoke the truth, did curiously search, and found that Brother juniperus came that way they were to go, so that if the possessed had no● fled, they had directly met him. When the possessed persons were brought to S. Francis if the devil would not depart, he would thus threaten him: If thou dost not presently depart out of this body, I will send for Brother juniperus who shall chastise thee according to thy deserts. The devil fearing the presence of this holy Religious, would presently fly.   

How the devil attempting to be revenged on Brother juniperus, did maliciously torment him and brought him even to a gallows, to hang him.  
THE XXXXIII. CHAPTER.  
THis great servant of God was exceedingly afflicted and tormented by the devils, according to their ancient custom to assault and torment the humble, more than all other men, as those whom they know to be most pleasing unto almighty God. And albeit we find not recorded the secret and particular temptations of this holy Religious; yet we cannot doubt but that he hath had exceeding great, sith the devils for no other cause feared him, but in regard that he often vanquished them: beside it being manifestly seen that he could never be wearied with injuries, the more easily by his patience to suppress the pride and arrogancy of the devil. Yet we observe a terrible temptation which the devil woven against him, which was such as brought him even to the gallows ready to be hanged, having formerly been cruelly tormented: whereby may be conjectured what his other temptations were. The matter was thus: Brother juniperus being to go to a castle where there dwelled a noble man very evil minded in regard of his cruelties, called Nicolas, who warred against the inhabitants of Viterbium, the devil transformed into the shape of a man, went to this noble man, and having drawn him a part as to discover unto him some secret of importance, said unto him: My Lord I come to you as your servant and friend to discover unto you that your enemies of Viterbium have concluded and determined your death in this place and to fire it, that none of your people escape: and to this effect, they have plotted with a man and committed the charged unto him, who is already in the way to attempt it. He is disguised in this manner: his habit is very base and contemptible, all tome, on his head he hath a capuce of divers pieces and patches. Therefore command him to be brought before you, and you shall find about him a long aule, wherewith to stab you, and a fire stone with maches to fire this castle. Which having uttered, he was no more seen by the noble man, whose cogitation was only upon this advertisement, that did extremely trouble him, as having been delivered him by so excellent and perfect an Orator: and he was therewith so terrified that he did shake and tremble with the fear. He forthwith advertised the guards of his castle and others whom he sent forth with charge if they found any such and so attired, to apprehend him and warily to bring him to him. Now Brother juniperus according to the special leave he had, went alone, and in his way met with young idle companions, that as birds wondered him and pulled him by the capuce, whereof they still toare of some piece, so that by such entreaty and his own often giving some little piece to the poor, entering into the castle one would have taken him neither for Religious nor lay person: and being known by the description given of him, the guards laid hold of him, and brought him before the noble man, who caused him to be searched, where was found about him the all wherewith he sowed his sandales, and a fire steel, to strict fire, when he was some time in the forests in prayer. Being then found with those instruments fit to execute the practice whereof he was accused, they began to torment him, to enforce him to confess who sent him, and what he pretended to do: considering withal the whole description of the traitor was approved and confirmed in him. First then his head was bound with gross cords fastened with two cudgels, in such sort as they forced and strained the natural disposition of the bones (this extreme torment so wrought, that during the rest of his life he had never more the head ache) after that he had given him infinite strappadoes. Being demanded who he was, he answered that he was the greatest sinner in the world, and being asked if he came not thither to betray the castle, he answered that he was the greatest traitor that was, being examined if he had not promised and resolved to kill the Lord of the castle: he answered, that he should do wrose, if God would permit and abandon him. Whereupon he was at length condemned to be drawn through the city at a horse tail, so to the place of execution to be hanged and strangled. This worthy mirror of patience Brother juniperus, never alleged one excuse or reason to justify 
More admirable than imitable patience of Br. juniperus.  himself, nor gave no demonstration of his disquiett or vexation: but resigning himself entirely to the divine providence, showed in the midst of his torments a joyful and contented countenance. Now as all the people flocked together to see him trained through the dirt, and consequently to be hanged as a traitor, one of the ministers of justice, went incontinently to the Covent of the Frere Minors of the same City, and prayed the Guardian to hasten instantly for the relief and comfort of the soul of a miserable malefactor that was conducted to his execution and death, yet nevertheless hath no apprehension of death, nor hath care or speaketh at all of confession. The Guardian speedily hastened to the place of execution, where finding & knowing Brother juniperus, he began to weep, and would have put of his habit to cover him, but he answered, that it was better to cover a poor living creature, than one dead, so little was this holy Religious troubled with the torments past, the ignominy present, and the apprehension of death at hand: but he appeared so cheerful and so pleasant as if he had been in a fair garden and plot of roses, gilly-flowers and other beautiful and sweet flowers. Which the Guardian admiring, prayed the officers of justice there present, to suspend the execution of this criminal, till he had spoken with their Lord whose favour he would crave in behalf of him that he knew to be innocent, which they willingly promised. Coming then to the noble man, he thus spoke unto him: Know my Lord, the man whom you have condemned to so ignominious a death, is one of the most perfect Religious of our Order of Frere Minors, and is called Brother juniperus. This extremely vexed this noble man, who by reputation knew Brother juniperus, having heard of his marvels: wherefore he accompanied the Guardian, even to the place of the city where he was, and there fell on his knees before him, and bitterly weeping, besought him before all the people to pardon him. The virtuous Religious did not only pardon him, but gave him thanks for being occasion of his merit towards God, yea and thenceforwd he took it so gratefully, that remaining in the Covent of the said place to cure and ease the torments he had endured, many honourable persons presenting him many small commodities, he always sent the most worthy and excellent to the Earl, affirming that he did not acknowledge himself more obliged to any man in the world then to him, because he had not found any that had more accomplished his desires than he. The earl, on the contrary said, that he knew thereby that God would shortly end his enormous sins, and that he should not live long, sith he had so unworthily tormented an innocent and so sainct-like a man, though he knew him not, and that God would punish him for it. Wherein he was not deceived, for a little after he was slain by his enemies. Now this singular fact may notify unto us the patience of Brother juniperus, the excellency of the virtues which God discovered in him, with what faith, hope, humility and fortitude he was armed, and the cross which he carried in himself, and wherein only he glorified, and the small gain the devil got of him in this combat, where he was subdued by the patience of Brother juniperus, more like to that of JESUS CHRIST, then to that of job. Wherein appeareth how truly the holy Doctors affirm, that almighty God is such a lover of our profit and our glory, which is purchased by labour in his service, that he denieth it only to those who make themselves incapable to receive it.   

Of a Companion of Brother juniperus, and that was under his government.  
THE XLIV. CHAPTER.  
BRother juniperus in his age had a companion, that was so obedient and of such patience, that were he beaten and tormented a whole day together, he would never utter a word of complaint. He was sent to beg at their houses who were known not to be charitable, but to be churlish, scoffers, and injurious to the Religious, whither he would willingly go, and with an admirable patience support the affronts and injuries offered unto him. If Brother juniperus commanded him to weep, he would obey: if he commanded him to laugh, he would incontinently laugh. He being dead, Brother juniperus bitterly wept for this his dear companion, affirming that in this life there remained unto him nothing of worth, and that in the death of this Brother the world was as it were ruined, so much did he love and esteem the virtue of the patience and mortification of this great servant of God, and his foster child.   

How Brother juniperus in prayer saw the glory of God, and of his death.  
THE XLV. CHAPTER.  
AFter the death of this Religious, the glorious Brother juniperus being very vigilant and fervent in prayer and deep contemplation, seemed to hate the world, and already to die with desire to go to the other life, such was his endeavour to ascend unto almighty God. Being one time in the quire at mass, he was so rapt in ecstasy, that the service being ended, the Religious left him alone, where he so remained a long time, and when he was returned to himself, he came to the Religious, to whom, with a notable fervour of spirit, he uttered these words: Ah my Brethren, why do not we conceive a pleasure to endure a little labour and pain, to gain eternal life? After that he uttered many things of high consequence touching the humility, which deserveth the glory of the elect. These words gave sufficient cause to judge, that he had had some communication of heaven. And in the end the true and worthy disciple of saint Francis and singular friend of saint Clare, who called him the passetime of JESUS CHRIST: because she found in him great consolation 
Br. juniperus the passtime of jesus Christ.  of spirit, and would have him near at her death: this good and holy Religious, I say, after he had many years lived in great perfection in this desert, passed from this life to the other, and was by almighty God transported into his glory. He was buried at Rome in the Covent of Aracaeli.   

The life of Brother Simon of Assisium, the Disciple of saint Francis  
Of the holy conversation of Brother Simon.  
THE XLVI. CHAPTER.  
BRother Simon of Assisium was called of God to holy Religion in the life time of S. Francis. This Religious was by the divine Majesty endwed with such abundance of grace, and raised to such a high degree of contemplation, that his whole life was a mirror of sanctity, and represented to all, the image of the bounty of God, according to the testimony of them that conversed with him. He rarely went out of his cell, and if sometime he conversed with his brethren, his discourse was altogether of God. He always sought solitary places: and though he had never learned the grammar nor other human sciences, he nevertheless discoursed so sublimely of God and of the most sweet love of JESUS CHRIST, that his words seemed rather Angelical then human. Brother james of Massa and some other Religious, went one evening with him into a wood to discourse of almighty God, and Brother Simon so sweetly discoursed of the divine love, that having spent all the night in that holy discourse, and the break of day already appearing, it seemed to them that he did but then begin. When this Religious perceived the coming of any divine visitation, he would cast himself on his bed as to sleep, or as sick of the 
Cant. 5.  disease of the Espouse, who saith in the Canticles: Tell my beloved I languish for his love. Sometimes in the said divine visitations he was so elevated in God, that he remained insensible of worldly things: so that a Religious once desiring to try whiles he was in ecstasy, if he had any feeling, took a burning coal, and put it on his bare foot, wherewith he did not only not come to himself, nor felt the heat of the fire, but the coal died on his foot, without leaving any sign of burning. The Saint accustomed when he did eat with the Religious, to feed them spiritualy with the word of God before they received their corporal refection.   

How Brother Simon delivered a Novice from the temptation of the flesh, and how the Novice became perfect in charity and of his death.  
THE XLVII. CHAPTER.  
THis good Father discoursing one day of almighty God, with such fervour declared the obligation which we have to his divine Majesty and to our own salvation, that a worldly young man there present, resolved to leave the world and to become religious, (he was borne at Senseverin, a city in the kingdom of Naples) & forthwith took the habit of Frere a Minor. But the devil by whose blowing, the flames of temptations are enkindled, inflamed this Novice with so great a heat and sting of sensuality, that losing all hope of force to overcome so great a temptation, he divers times required his apparel of the said Father Simon to return to the world, affirming that he could no longer remain in Religion: but the good Father comforted him, and still deferred him to an other time. Nevertheless his temptations increased daily. And as one day he exceedingly urged him to permit him to depart out of religion, this holy Father having compassion of him, commanded him to sit down by him: which the novice having done, he laid his head on his lap, then lifting his eyes towards heaven, he with such fervour prayed for him, that being rapt in ecstasy, he was heard, in such sort that the Novice was so delivered of his temptations, that thenceforward his sensual heat was turned into the fire of charity, whereof he made demonstration after he had made his vow, by this accident: A lewd fellow was condemned for his misdeeds, to have his eyes crushed out: this Religious having heard report hereof, moved with charity towards his neighbour, went and most instantly prayed the judge, to temper justice with mercy, and to mitigate the sentence given against that criminal. The judge answered, that he could not. This good Religious then fell on his knees before the judge, and with tearful eyes besought him, that the sentence than might be executed on himself, in regard that the party condemned, would not endure the torment nor support the disgrace so patiently as himself. The judge moved with such words, and admiring the Charity of this Religious, pardoned for that time the malefactor. This holy Father being in prayer in a solitary place, many birds came over him and by their singing made so great a noise, as they distracted him. Wherefore he commanded them in the name of God to depart, and they readily obeyed. The hour of death of this worthy servant of God being at length come, and his years being accomplished, he yielded his soul to his Creator, adorned with virtues and sanctity. He was buried in the Covent of Spoletum where his notable merits have been manifested, he having obtained many graces of God, for the comfort and benefit of infinity persons that have implored him as their intercessor.   

The life of the glorious Father, Brother Christopher  
Of the mortification, charity, abstinence, and affliction of body of the glorious Brother Christopher.  
THE XLVIII. CHAPTER.  
THe venerable Brother Christopher was borne in Romania: he was Priest before he entirely left the world to follow JESUS CHRIST: he was moved thereunto by the example & predication of S. Francis, who having admitted him to the habit and profession of the Frere Minors, sent him into France to the Province of Gascone, the year 1219. there to edify souls and to plant the seed of Religion. This Father was of a profound humility and simplicity & especially pitiful to the afflicted. He succoured assisted and served the lepers with great devotion and diligence, washing their feet, dressing their soars and ulcers, making their beds, paring their nails, and giving them comfort in all their necessities. But how much he was pitiful in the behalf of others, as charity commanded him, so much was he severe and rigorous to himself, weakening himself by continual fasts, and wearing a gross haircloth, having beside for a long time worn a coat of mail the more to torment his flesh. His perseverance in rigour of life was, such that being an hundred years old he did eat but once a day, except the sundays and principal feasts of the year, so that albeit his body grew old and decayed, he was nevettheles always young and firm in virtues. Notwithstanding such mortifications and abstinences he had a face very cheerful, for the interior joy shined and appeared exteriorly, and the most sweet and gracious love of his heart towards his God, made all the afflictions sweet which his body endured.   

Of the divine consolations which he received in prayer and at Mass.  
THE XLIX. CHAPTER.  
THis holy Religious never spent his time idly, but ever employed himself either in prayer, or reading, or in manual exercise in the garden, or in some other service necessary to religion. He was weary diligent in prayer, and had the grace of shedding many tears. And that he might the more commodiously apply himself to prayer, he made choice of a very little cell, made of earth and boughs of trees separate from the others, wherein he spent most of his time (which was a thing in manner general to the first Fathers of that time) and there was he often visited divinely: as also the glorious Virgin Mary appeared unto him one time with her mother S. Anne, & comforted him that was particularly devout unto them. He every day said mass with great devotion and abundance of tears: which was very grateful to JEUS CHRIST, as by the sequel appeareth. This venerable Brother saying mass one morning, one of the candles on the altar was casually put out, and there was seen a light instantly to descend from heaven that lightened it again. There was often seen a white pigeon hovering over his head whiles he said mass: the Religious that served and assisted him did often see it, he was a young man very neat, and an innocent disciple of his, called Brother Peter, who having forsaken his kindred, his friends, his patrimony and all the world beside (on whose fallacious and deceitful apparences he would not rely) entered into the Religion of Frere Minors, where he ascended to such sanctity, that in regard of his pure simplicity he merited often times to see and speak with his good Angel Gardien. The first time that he saw the pigeon descend upon the head of the glorious Br. Christopher, not knowing what it signified, he sought to drive it away, wherein he exceedingly troubled his master, who was enforced to will him to let it alone, and thereby it was known what it was. This venerable Father one time calling to mind his sins committed in the world, extremely feared the punishment they deserved, conformably to that which the scripture saith: Happy is he that always feareth, and therefore he prayed this Angelical young man Br. Peter whose conscience he knew very well, to demand of his familiar Angel, his estate touching his former sins: who made him this answer: Tell Brother Christopher he need not fear his sins past, because God hath pardoned them entirely. But let him strive to persever in his good works begun, that he may merit eternal life.  
The rest of this Chapter is inserted in the end of the 71. chapter of the second book, being a vision that this holy Father had of the death of Saint Francis.   

Of some miracles wrought by this glorious Br. Christopher in his life time.  
THE L. CHAPTER.  
ALthough this holy man did not publicly ascend into the pulpit to preach the word of God: yet did he deliver it to such people as he conversed withal, giving them profitable admonitions accompanied with severe reprehensions: so that according to the etymology of his name, he carried JESUS CHRIST in his body by penance, in his heart by servant prayers, and in his mouth by divine praises and words of his law, which he imprinted in the memory of sinners: And God, by many miracles which he wrought by him, would demonstrate, how grateful his works were unto him, and of what virtue and efficacy his prayers were before his divine majesty.  
Being in the city of Cahors in France, a child of eight years old, called Remond, afflicted with so grievous a disease that he was esteemed near his end, S. Christopher, at the instancy of his mother prayed for him, and having made the sign of the cross and laid his hand upon the child, he presently spoke calling his mother, who came with great joy and gave him to eat, and so by the prayer of this holy Religious, against all human hope and appearance he was cured.  
In the same city an other child called Peter could not move his right arm nor his foot, and beside had almost lost his sight, so that he was generally judged as dead. This holy Father at the request of the mother came to visit him, and read the gospel over him, than made the sign of the cross from his head to his feet, and the child was instantly cured.  
A man of the same city, having been long time afflicted with the falling sickness, prayed the holy Father to give him his benediction, which having received, he was entirely cured of the said infirmity.  
A woman of Saweterre in the same city was exceedingly vexed with a fiever, and having great devotion to the holy Father, she sent unto him to come visit her: which he having performed and prayed for her, she was cured by the sign of the cross.  
A Priest that was very sick, drinking of the holy water given him by Br. Christopher that visited him, was instantly cured.  
Again in the Bishopric of Cahors a woman having left her child in the field whiles she was reaping corn, by a sudden sinister accident he became dumb. The mother having carried him to divers churches, & recommended him to God by the invocation of many saints, the child found no cure. at length full of confidence and devotion she presented him to this holy Father, who having made his prayer, and the sign of the cross upon him, he restored him to his mother speaking as before: and she giving thanks to God and his servant, returned full of consolation unto her house.   

Of the spirit of prophety, and of some other miracles wrought by this glorious servant of jesus Christ.  
THE LI. CHAPTER.  
THere was without the city of Cahors a very high mountain, by which this holy Father passing one day, he saw many men and women on the bank of the river that ran under the said mountain, employed in divers actions. Br. Christopher said unto them: Fly ye all from this place, and that instantly: for the mountain will incontinently fall: some of them, seeing no appearance, laughed first at this admonition. Yet the sanctity of this good Father being manifestly known, they all retired from that place, which they had scarcely done, but a great part of the mountain fell down without hurting any person: wherefore they all gave thanks to God for the benefit received, and were the more devout unto this saint.  
A woman of the said city having been afflicted with a long infirmity, was visited by the saint; whom she prayed to obtain of God for her, either that he would please to restore her health, or by death to deliver her from such extreme anguishes. This holy Father answered her: fear not, but take courage my daughter, for on such a day at the third hour thou shalt depart out of this life. On the said day he expressly returned at the same hour: whom she seeing, said unto him: Father that which you told me seemeth not to be accomplished, he replied: doubt not my daughter, for it shall incontinently be accomplished, as in deed it was. For as they did ring at the third hour, this woman being confessed and having performed what belonged to a Christian, in the presence of this holy Father and of many others, yielded her spirit to our Saviour.  
This servant of God in Marseilles saw two men in guise of Physicians coming to visit one that was sick: but knowing in spirit that this sick person was in estate of mortal sin, and that the seeming Physicians were two devils, he made the sign of the cross against them, and they instantly vanished: then the holy Father admonishing the sick party, he sincerely confessed his sins, and being contrite and comforted with a quiett conscience, he happily departed from this life to a better.  
In the said city a good devout woman, had a very avaricious husband and sparing in works of mercy: whereupon she complained to this holy Father that she had nothing to give in almose but wine. The S. bid her give securely of that wine for the love of God. This woman obeyed him, giving thereof to all poor that had need, in such sort that there was not much left in the vessel, her husband drinking, knew by the taste of this wine that it was very low and near the lies; wherefore he grew into choler with his wife, examining her what was become of his wine: she full of trembling answered that there was yet much in the vessel. The husband sent his servant to be truly informed what quantity was left: she found the vessel full even to the bung: whereof she with great joy incontinently advertised her master, which revived the soul of his wife, that was dying with fear, and thereupon she boldly recounted all to her husband, who resolved thenceforward to be more charitable towards the poor; attributing the present miracle to the merits of the glorious Br. Christopher and to the virtue of charity, whose works our Lord doth not only recompense in the other world, but even in this also.   

Of the glorious death of Br. Christopher.  
THE LII. CHAPTER.  
AFter that almighty God had ennobled and enriched his servant Christopher with many merits and miracles, and by the example of his holy life, had singularly planted the rule and Order of the Frere Minors in divers places of France, where he caused the erecting of many Covents which he furnished with Religious of holy life and exemplare conversation: he would at length recompense him with eternal reward, as he ordinarily doth those that faithfully labour in the vigneyard of his holy Church. The night when he passed from this miserable life to that which is blessed, all the Religious being assembled about his bed, he made them a long discourse of the kingdom of God, exhorting them to persever with purity in his holy service; they than demanded his benediction, which he gave them very affectionately, in the name of our Saviour JESUS CHRIST, then recommending his spirit to his Creator, he rendered it unto him; and his body remained so religiously composed, that he seemed to sleep. He died in the city of Cahors, the year of grace 1272. (having spent fifteen years in the Order of the Frere Minors) at six of the clock at night the Eve of Alsaintes, to reign eternally with them. at the very hour of his death, two Religious women ancient both in Religion and virtues, did testify to have heard Angelical music exceedingly melodious, accompanying the soul of this worthy servant of God, unto heaven. A man of the third Order, & of that city, in a vision saw the soul of this glorious Father at the hour of his departure, carried by Angels with great joy into Paradise. The same night a Burgess of Cahors called Peter, saw in vision the soul of this holy Father sitting on a very resplendent couch that did spread and sparkle glittering beams as the sun: of whom demanding who he was, I am said he, the soul of Br. Christopher, that have left my body on earth and am going to heaven. This man suddenly awaked, and arising, likewise awakened all his family to whom he recounted his vision; then went to the monastery where he found the body of the holy Father already according to the custom, carried into the Church, thence to be interred else where. The day following, the death of this holy Father being divulged, there repaired such a concourse of people to see this blessed body, that he could not be taken out of the hands of those that desired to touch him, to kiss & tear off part of his habit to keep for relics, and to demand some grace of God by the merits of him that had worn it. This body being with much a do at length taken out of the Church, & embalmed with precious liquors and aromatical ointments, it was on the third day put in a coffin of wood, and interred in the Church of the Frere Minors, with great solemnity and reverence.   

Of the dead raised, by the invocation of this saint.  
THE LIII. CHAPTER.  
ALmighty God voutsafed also to demonstrate the exceeding great miracles which by the merits of this his grateful servant he wrought in the bishopric of Cahors: for a mother having casually left her child upon a bridge, he fell into the water and was drowned. The mother seeing her child dead, filled all the village with compassion of the sorrow and grief which by her extreme lamentation she did discover. at length she had recourse to S. Christopher, to whom she vowed to visit his sepulchre and to present unto it an image of wax if he would raise her son. The vow being made, the child began to move his lips, then to open his eyes, and by the merits of such an intercessor in presence of many people, he returned to life and ●afety.  
A creature being wrested dead out of the mother's womb, was restored to life by the prayers and intercessions of this saint, who was exceedingly importuned and induced thereunto by those that were present.  
In the same city, a mother had laid her child of two years old in bed between her husband and herself: but awaking she found the child smothered and dead: after many regreets she made vow to S. Christopher, that if by his intercession the child might revive, she would carry it to his sepulchre, and there would present a light and image of wax. Which vow being made the child began to gape, then to move the arms, and at length opening his eyes it returned to life.  
In the same city and after the same manner, the S. being invocated, for a dead child by the father who was devout unto him, in these terms: O saint of God raise my daughter and I promise thee to carry her to thy sepulchre, where I will offer there an altar cloth and an image of wax; she upon this vow returned to life, and the Father and others present gave thanks to almighty God and to the S. In a town called Concet near to the said city, there was a young man so weakened with a continual fever, that he was generally esteemed for dead, no motion could be perceived in him not so much as of his pulse: wherefore his mother in extreme affliction, perceiving all human help to fail, had recourse to almighty God, whom she invocated by the merits of S. Christopher, of whom she had heard many miracles recounted, to restore her sons health; vowing, to carry him to his sepulchre, & there to present an altar cloth and an image of wax. The effect was admirable, for the presenting of her vow being finished he began to amend, and in short time was entirely cured, to the great astonishment and content of all his friends and kindred, who failed not to give thanks to God and to accomplish their vow.  
Health was also restored to an other young man called john, desperately sick at Cahors in the manner aforesaid.  
A Religious of the Order of S. Clare called Sister Mary, being so extremely weakened with sickness that she could not remove herself in her bed, nor much less take her rest therein, she expected only death: but having heard it reported that the holy Father Christopher was deceased, and that he wrought infinite miracles, she bitterly lamenting presented unto him this request. O holy Father that hast often heard my confession, pray unto almighty God if thou please, that I may recover my health, to serve him. Which spoken she fell into a sweet sleep, from whence the next morning she awakened full of comfort and consolation, and went to the quire to communicate with her other sisters, who theratt were much amazed: and afterwards they all together gave thanks to the omnipotent bounty of God and to his holy intercessor, by whose merits he so compassionately assisteth those that address their petitions unto him.   

Of other miracles wrought in the cure of many dangerous and incurable diseases.  
THE LIV. CHAPTER.  
Upon the Mount Abban in the bishopric of Cahors, a child reduced near unto death, and his mother extremely afflicted by despair of her sons recovery; which having exceedingly weakened her by the great weariness of labour that this sickness causer her, she fell into a little sleep, wherein she heard a voice that said unto her: Woman fear no more, but make a vow for thy son to S. Christopher, and God by his merits will cure him. This woman awaking, and having made her vow, her son was cured, and the mother carried him to the sepulchre of the saint, where she thanked God and her Intercessor for it.  
A woman of the said city of Cahors called Valeria, was so sick that the Physicians judged her as dead, and withal had already lost her speech and the motion of all her members, and was as black as pitch, a priest also coming to hear her confession, was constrained to return without using his function: for she could neither speak, hear, nor make any signs. But her kindred and friends that were present, grieved at the loss of a woman whom they cordially loved, fell devoutly on their knees, lifted up their joined hands, their contenances, and their prayers towards heaven, and recommended her to the merits of the holy Br. Christopher: and presently the sick woman began to speak and to praise God in his servant, who had delivered her from the peril of death, and restored her perfect health.  
A Priest called Geoffrey, being by the Physicians forsaken as dead, and having already for the space of two days lost his speech, a sister of his praying to the S. for him, he began to speak, and afterward was perfectly cured.  
A woman so lamed in her hands and feet that she could hardly go with cruches, fell on her knees near the sepulchre of the S. and the e prayed him to obtain her cure, vowing unto him a foot and hand of wax. Her prayer and vow being ended, she was entirely cured, and went joyfully with other women to carry lime and brick, to finish the sepulchre of the saint.  
A young man called Arnold was borne with his feet so crooked and wrested that they could not support him: his parents vowed for him to the holy servant of God, affirming that they would really acknowledge him for a saint if he would cure the lame party, who to the exceeding amazement of those present, stood upright, sound and joyful, and his father himself conducted him to visit his sepulchre, publicly denouncing the grace and favour which our Lord had done him, by the merits of this glorious Intercessor. There are found recorded many other miracles which God wrought by the merits of his holy servant Br. Christopher, delivering many from death that were desperately sick, restoring sight to the blind, curing feivers, gouts, fistulas, and other infirmities, restoring speech to the dumb, hearing to the deaf, and finally relieving all that by his merits invocated almigthy God. But to avoid prolixity I forbear hear to deduce them, esteeming the prealeadged sufficient to occasion the faithful to believe the sanctitye of this servant of JESUS CHRIST. The miracle following shallbe for the incredulous only: A man called Ratier, being by chance near unto the sepulchre of this S. and hearing his miracles related: I cannot believe, said he, that a man whom I have seen in these days can worck miracles. Those present having reprehended him, he would not acknowledge his error, wherefore he deserved to be chastised of God, as he was, thereby to make him know his temerity. For departing thence he had scarcely recovered his home but he felt himself surprised with a vehement fiever, the affliction whereof opening his understanding, he also called to mind the arrogancy and temerity of his words, which he exceedingly repent, saying: O S. Christopher, pardon me, and assist me I beseech thee, I confess thou wert and art a S. and in the virtue of God canst worck miracles, to whom thou hast been so faithful and obedient a servant: I promise thee, if thou please to restore unto me my health, I will presently visit thy sepulchre, there to give thee thanks. This vow being made, he was instantly cured, and arose sound from his bed, and went to accomplish his vow, giving thanks to God and to his holy servant: and thenceforward he became a faithful Professor & proclaimer of the sanctity of the blessed Father Christopher.   

A summary of the life of some other disciples of the holy Father S. Francis.  
THE LV. CHAPTER.  
IT would be a matter over tedious both to read, and to write the lives of all the disciples and companions of S. Francis, wherewith, as so many precious stones adorned with many graces and virtues, the said holy Father began to build his evangelical religion: considering withal that we have not such authentical relation of their lives & miracles as is requisite and necessary. In respect whereof we do not make a particular relation of each of them; but will recount somewhat of certain of them who have so spent their time, that albeit their fame be not equal to the aforenamed, yet are they not of less sanctity and glory before God. The first of whom is the glorious Br. Peter Catanius the second disciple of S. Francis, and his first Vicar General, who was an eye witness of many mysteries that almighty God communicated unto him, as in his life we have recorded. This holy Religious being dead, God had already began by his intercession to worck many miracles, when the holy Father S. Francis having commanded him to forbear the obtaining of such miraculous graces from God, his miracles ceased, as hath been amply discoursed in the hundredth chapter of the first book, where is likewise related wherefore he was made Vicar General.  
Brother Angelus of Rieta was the first knight that entered this religion, and was one of the twelve first disciples of S. Francis, and his companion in many worthy mysteries and miracles. The holy Father put from this good Religious an extreme fear which he had of the devils, in such sort that he durst not continue alone at his prayers by night: for he commanded him to go about midnight to the top of a high mountain, and there aloud to cry out these words: ye proud devils, come ye all now to me, and do the worst you can: which having by due obedience performed, none of the devils ever after came to annoy him, so that he was entirely freed of the said fear. And being fully perfected in virtues and prayer, he passed from this life to God, and was buried at Assisium, with other companions of S. Francis.  
Br. William an Englishman, was admitted in the number of the first twelve Disciples of S. Francis, in the place of Br. john Chapel, that was an Apostata, and did hang himself as judas had done. The miracles wrought by this blessed Br. William in his sepulchre, have sufficiently testified what he was: for almighty God by his merits there wrought so many, that he seemed to obscure the glory of his Father S. Francis, by whom he was buried: and therefore Br. Helie who then was General of the Order, went to his tomb, and commanded him by holy obedience to forbear working any more miracles.  
Br. Moricke, who was first Religious of the Order of the Porte-Croix or Crossebearers, was eminent under the discipline of the holy Father S. Francis, and was most famous for his admirable abstinence, and for a long space wore on his flesh an iron shirt, did eat no bread, but only herbs and raw pulse; he never wore coat, but the only habit during his life, and at his death he left many signs of his sanctity and perfect life.  
Br. Benett of Arezzo was also perfect in all virtues. S. Francis sent him to be Provincial at Antioch. There are strange matters recounted of this Religious, which being difficult to be believed, and not being satisfied by the testimony of the writer, I have thought it best not to record them here, for fear that they appearing indeed doubtfully, the like judgement should be given of others here recorded that are most certain and indubitable.  
It shall therefore suffice, to know, that this blessed Father had the spirit of prophesy, as they testify who knew him: and that having persevered in sanctity of life, he reposed in peace. He was buried in Arezzo his own country, whither, it is held that he brought from Babylon, one of the fingers of the holy Prophett Daniel.  
Br. Peregrinus of Faleron was admitted to the religion of the holy Father S. Francis, who prophesied unto him, that albeit he were learned, he should notwithstanding apply himself to the active life, and his companion to the contemplative, and so it arrived, for he was a lay brother: for which humility, he obtained of God an exceeding great perfection in virtues, and particularly the grace of compunction and the love of God; for whose sake desiring martyrdom, he went to jerusalem, where he visited all the holy places, with such devotion, tears, embracings and most tender loving kisses, that in those places he adored our Saviour as present. Br. Bernard Quintavalle affirmed of this Religious, that he was one of the most perfect of the world. And as he was by name a Stranger, so was he also in his life: for the love of JESUS CHRIST was so burning in his heart, that he never permitted any other thing to rest there: but always walked and sighed towards heaven: thus did he ascend from virtue to virtue, in such sort that he was exceedingly illuminated in his life, and in his death, by divers miracles.  
Br. Ricerio employed himself in the contemplative life, according to the prophesy of S. Francis; which made him familiar unto him, and he instructed him in many divine verities, he made him Provincial of the marquisate of Ancona; many matters concerning this holy Religious are recorded in the life of S. Francis.  
Br. Augustin of Assisium, Provincial of the land of Labour, commonly called Naples, was a Religious of such sanctity, that he merited, not only to be companion in life and profession with S. Francis, but also in his death and glory: for having in his last sickness already lost his speech, he saw the soul of S. Francis ascend unto heaven, which encouraged him to cry out: Stay holy Father, stay for me: and his soul forthwith leaving his body, it accompanied that of his blessed Father to eternal glory.  
Br. Roger the disciple of S. Francis, v as of such sanctity, that Pope Gregory the ninth approved him for a S. & permitted commemoration to be made of him in the Covent of the Frere Minors of Tivoly; but because he was not canonised with the accustomed solennities, the Religious never durst keep his solemn feast. He was not canonised because the examen of his miracles, appointed by the said Pope, was never accomplished.  
Brother Philippe the Long, was also disciple of S. Francis. He was the first Confessor, visitor and Minister of the Religious of S. Clare. It is found recorded of this S. that an Angel purged his lips, touching them with a burning coal, as the Seraphin did to the Prophett 
●say. 6.  Esaye, which was not a little necessary to him that was to administer the word of God unto Religious women.  
Br. Barbarus, Br. john of S. Constantin, and Br. Bernard of Viridante, that were of the first companions of S. Francis, were exceeding eminent in their virtuous and marvelous actions; as their works were written in the book of life, so their souls for ever live in glory, & their bodies are buried in the Covent of S. Francis at Assisium.  
Br. Pacificus, companion of the holy Father, was of such perfection that he merited to see many marvelous works, which our Lord secretly wrought in his servant S. Francis, and because the glorious S. knew his perfection and sanctity, he sent him Provincial into France, where he remained divers years, then died and was buried at Laon.  
The end of the sixth book, of the second volume and first part of the Chronicles of the Frere Minors, wherein particular mention is made of 25. disciples of the holy Father S. Francis, all of very singular sanctity of life, & of worthy miracles.    

THE seventh BOOK OF THE SECOND VOLUME AND FIRST PART OF THE CHRONICLES OF THE FRIAR MINORS.  
WHEREIN IS CONTAINED THE LIFE AND admirable doctrine of Br. Giles of Assisium, a Religious of great perfection, who was the third Disciple of S. Francis. Translated as before.  

Of the conversion of Brother Giles to the Religion of the Frere Minors.  
THE FIRST CHAPTER.  
ALBEIT to read or hear the lives of all or any saints, exceedingly dispose the spirittes to the contempt of temporal pleasures and induce them to purchase true and eternal richesses: yet it cannot be denied but that the life of some one more than an other doth cause these effects, as I hope this ensuing shall prove of the glorious Brother Giles of Assisium, who was the third that followed S. Francis: whose life being of singular note, it is requisite it should be described more at large. The time employed in reading thereof shall not be wasted: for the souls thereby shallbe enriched with holy doctrines, with divine examples and documents. But I omit to recount his conversion, it being already handled in the ninth chapter of the first book and first volume of this present part.   

How Brother Giles went to visit the relics of S. james in Galu●a, and the holy Sepulchre of our Redeemer jesus Christ in Jerusalem.  
THE II. CHAPTER.  
IT was the custom of the first Fathers of this Order, to go often in pilgrimage, not to seek their more liberty, nor to satisfy their appetite with better cheer, but for the exercise of perfection, and to suffer hunger, thirst, cold, heat, and the affis ontes which they often endured, as unknown in that new habit, and so did they dispose themselves to the incommodities of obedience, and were courageous: for they went barefoot, withone single habit, without wallets, edifying themselves in patience, and their neighbour in charity. Now Brother Giles having gotten leave of the holy Father S. Francis he went to visit the church of S. james of Compostella, in which voyage he did not so much as once satisfy his hunger, such a desire had he to feel in himself the force of poverty for the love of JESUS CHRIST. Finding one day no mean to get so much as bread (wherewith only he lived) having found in a barn certain husks of beans left there after the threshing, he did eat them with great appetite, and after took his rest in the same place. The next morning he arose very early, as cheerful and well disposed as if he had eaten the best and most delicate food in the world. He was thus accustomed to suffer, being often in forests and solitary places, which were more to his content then the conversation of the world, as less subject to distractions in his spiritual exercises, and more commodious for spending the night in watching and prayer. In this journey meeting with a poor sick creature full of soars, and not knowing what to give him, he ripped of his capuce and gave it unto him: but this charity enforced him to travel twenty days bareheaded, till at last was given him cloth to make an other, and so did he walk with a habit, according to the common fashion of his Order, deformed, but entirely conformable to the charity of the gospel. Being in Lombardie, he was called by a man, of whom he thought to receive a charity, but coming to him, he took out a pair of dice, and demanded if he would play with him: So did the wretch flout at this good Religious, who went on bowing down his head without replying a word. In this sort he was often the object of laughter unto the slothful and idle companions, that made him their scorn, which he always endured with patience correspondent. After he had also visited all the holy land, expecting commodity of shipping to return into Italy, it being necessary for him to live upon his labour as having no money, he carried water to passengers, for which service they gave him bread, and remaining certain days in the city of Ason, he employed himself in the labour of his hands making baskets and cases of osier, and such little conceits, wherewith he lived; and if he wanted either work or matter, or knew not wherein to employ himself, according to the divers occasions of the places where he restored, his last refuge was to have recourse to the abondant table of God, demanding almose at the people's doors, according to the documents of his rule. He went also to visit the mount saint Michael, than saint Nicholas of Bar; and in all these voyages into whatsoever place he entered, he exhorted those that he found, to do penance for their sins, and to apply themselves to the service of God the bountiful giver of all goodness, and to do this in love and charity towards their neighbour. As he one day traveled, he became so weary and so oppressed with hunger, that he was enforced to rest himself, and with weariness he fell a sleep. As he awaked he found by him half a loaf which God had sent him of almose, which he joyfully did eat, thancking his divine majesty: and being by mean of this celestial bread reconforted, he cheerfully proceeded on his journey.   

How this servant of God endeavoured to gain his living by the work and labour of his hands.  
THE III. CHAPTER.  
S. Francis having sent him to remain at Rome, thereby the better to satisfy his desire, which was to live upon his labour, he went to a mountain three leagues distant whence he brought wood to the city: and for the price thereof he was content with the gift of bread for his one days sustenance. He brought wood to a woman, who knowing him to be Religious would give him a greater hire than was conditioned, but Brother Giles for the same cause (to wit for the love of God) would not accept it, affirming that he would not be vanquished by avarice, wherewith this woman was exceedingly edified. He disdained not to undertake any service that might be required of him, provided that it exceeded not the limits of modesty; and so misprising the vanities of the world, he perfected and refined himself in mortification and humility. Assisting some others one time to gather nuts, and his days labour being ended he was paid in nuts, which being unable to hold in his sleeves, he put off his habit, and tied the two ends of his sleeves which he filled even to the capuce, and so carried them to Rome, where he divided them among the poor: to conclude having imparted some share of his gain to the Religious, he also gave part unto the poor.  
Sometime he took of the water of S. Sixtus and carried to the Religious of Quatuor Coronatorum, who gladly dranck thereof, and for the same gave him bread, wherewith he lived, and what remained he distributed unto the poor. As he one day carried water to the said Religious, a poor man in the way demanded of him to drink, and he gave him thereof: but unwilling that the Religious should have the rest, he returned to draw more at the fountain which was a league distant, such was his desire with his possibility to give each one contentment. When any one hired him and entertained him to day-labour, he always conditionally reserved time requisite with attention to say his canonical hours, and certain other suffrages and devotions. He was very careful to shun idleness, and therefore he always either spoke of God, or prayed and contemplated, or used some handy labour in some little matter of utility; whence proceeded, that losing no part of his time, he sufficiently provided both for his soul and and body.  
The Pope being at Rieta, the Cardinal Nicolas Bishop of Toscolan, desiring to have Brother Giles in his company, out of great respect he had to his simplicity and sanctity, he instantly prayed him to seiorne certaines days with him, and to be content to eat as he did at his table, forbearing to seek almose otherwhere: But Brother Giles willingly promising to remain in his house, would not yield to eat of that he found there, and so went thither. Now the Cardinal complaining unto him for that he would not eat of his bread, Brother Giles answered 
Psal▪ 127.  with this verse of David: Labores manuum tuarum quia manducabis beatus es & benetibi er●t. The Cardidall not knowing what to reply, prayed him at least to eat that which he received of his almose, or of his labour with his companion, which he promised to do: and thenceforward he brought his begged bread to the Cardinal's table, where he did eat it, and if any remained he gave it to to the poor. But there falling one day such a rain that Brother Giles could not go abroad either to labour or to seek almose, the Cardinal was very joyful thereof, hoping that day to have his desire, and that Brother Giles would eat of his bread: but he was deceived, for Brother Giles exceedingly troubled for that he could not gain his bread, bethought himself and went into the kitchen, where ask the Cook wherefore his kitchen lay so uncleanly, offered to sweep it for the gift of two loaves: which having gotten, he went to eat the said bread with the Cardinal; who was again deceived the morning following, when as it reigned extremely, for Brother Giles unable to go abroad, found mean for bread to make clean the dishes, which made the Cardinal admire his firm resolution to li●e poorly, more than yet he had done.   

How our Lord relieved Brother Giles in an extreme necessity.  
THE IV. CHAPTER.  
BRother Giles having thus seiourned a certain time in the Cardinal's house, the time of Lent drawing very near, he determined to retire with his companion, into some solitary place, where his spirit might contemplate in entiere repose: and to this effect took leave of this Cardinal, who therewith exceedingly afflicted said unto him: Alas my dear friend whither goest thou, as a bird without a nest? But this good Religious ascended up to a mountain, where he found a little chapel (having been an hermitage) called S. Laurence, far distant from habitation, and consequently very solitary: there he resolved to spend his lent, but three days after he was there arrived, it did so snow and freeze, that they could not possibly go abroad. The holy Religious seeing there was no mean to go forth to seek bread, said to his companion: Brother let us make petition to almighty God that he will please in our necessity to send us bread, sith there is none but he that can hear and relieve us. Then he recounted an history of certain Religious, who wanting bread in the like necessity, had recourse to him and were heard. Being moved by such an example, they began on the euenning to pray with loud voice unto almighty God, & so persevered till the break of the day following, when as God inspired a good man of a neighbouring place, who seeing the snow so extreme, called to mind that he had seen at other time's hermits at S. Laurence, & thought with himself, that if then there were any there, they could not come forth to seek food; which moving him to compassion he went out of his house with bread and wine, which he gave to the Religious, and being returned to his house, he advertised his neighbours and friends of the necessity of the said servants of God, and so procured that they wanted not wherewith to live the rest of the lent, which happened to good purpose for them in regard of their extreme necessity. Br. Giles desirous to acknowledge the great charity used unto him by those people, he said to his companion: hitherto we have prayed to God for ourselves, to be relieved in our necessity: heceforward we ought to pray unto him for our benefactors; so that persisting night and day in these petitions, our Lord bestowed such graces and favours on the inhabitants of that place, that never Frere Minor having been formely seen there, many among them nevertheless being moved by the example and pious exhortations of the said Religious, forlooke the vanity of this world and became Frere Minors; and such as could not, served God by prayers, and did penance in their own houses: and by this mean for corporal benefits they gave in exchange spiritual in double measure.   

Of the humility and obedience of Br. Giles.  
THE V. CHAPTER.  
THe holy Father S. Francis cordially loved Br. Giles for his great perfection in all virtues, and his promptitude in doing well: and therefore did often observe him, and would say to his other Religious, that he was one of his knights of the round table, so did he call the humble and devout Religious. Now Br. Giles one day demanded obedience of S. Francis to go where he pleased, or to remain where he was: the holy Father answered him, your residence is provided, go where you will: whereupon having demanded and received his benediction, he went and walked in this freedom four whole days, but finding his spirit much disquieted, he returned to S. Francis: Father (said he) I beseech you design me a certain place whither to go, because going according to my own liberty I cannot have my conscience free: the S. sent him to the Covent of Fabrian whither he went barefoot with a very ragged habit, though the season were extreme cold. On the way he met a passenger that said unto him: I would not go so poorly clothed in so cold a season, were I thereby to purchase paradise: by which words the devil so augmented the cold that he expected death thereby: but he incontinently called to mind that our lord JESUS CHRIST went barefoot and poorly clothed through the world, and endured far more cold and other labours for our sakes: these pious cogitations did in this sort warm first his heart, and then all his body with a divine heat: wherefore he began to praise God his sweet lord, who had thus warmed him not with material fire, but by the only burning heatof his divine love. So Br. Giles remained many years in the said place, where one day weighing his sins, he ascended on a mountain near by, whither he carried a young Religious, whom he commanded, with a cord about his neck to lead him naked to the place where the other Religious were: and entering in this sort before them, he began with tears to cry: Have compassion and pity of me miserable and detestable sinner: The Religious beholding him in such a ghastly plight, began all to weep, and prayed him to put on his habit: but he answered, with bitter tears and extreme sighs, that he was unworthy to be a Frere Minor: Yet if you will that I take the habit again, said he, I will, as an almose received of you, though I do not deserve it: and so he clothed himself and there remained, labouring with his hands in making caskets of straw to cover or keep glasses, and little baskets which he and his companion carried to the neighbour town and villages, and in exchange received what they needed either of food or clothing; and with the rest he clothed other Religious, saying that such almose done to any Religious prayed for him when he slept and could not then pray himself.  
This good Religious returning one day from the fields, having in his hands a reed and a hatchett, he passed before a church, the Chappelaine whereof seeing him called him hippocrite: which did so grieve and 
Admirable simplicity of Br. Giles.  afflict Br. Giles that he wept bitterly. A Religious finding him thus lamenting, demandindg the occasion of his tears, he answered him: because I am an hippocrite, as a Priest, did now instantly assure me. The Religious replied, poor man dost thou then believe it to be true? Br. Giles answered that he believed it because he was a Priest that avouched the same, and he could not conceive that a Priest would lie. The Religious replied, Brother, be no longer disquieted, for it may be thou art no hippocrite, because the opinion of men is most often far from the judgement of God. Br. Giles with this reasonnable answer was somewhat satisfied and comforted, saying that if he were not such, it was by the pure grace of God.  
Hearing one day relation of the fall of Br. Helie, that had been General of the Order, whence he was an Apostata, then living excommunicated thence in the train and service of the Emperor Frederic the second, than a rebel unto the Church, he with extreme grief fell flat upon the ground, and there contemptibly turned and tumbled himself, affirming that he would descend as low as he could, because the other had wrought his own destruction by clymeing so high.  
This great servant of God being one day out of the Covent, he received a letter and thereby commandment from his General to meet him at Assisium whither he instantly took his journey: his companion putting into his mind that it were good to return first to the Covent to advertise the Religious thereof, he answered: Brother, I am commanded to go to Assisium and not to the Covent, so much did he yield himself to obedience, that his only cogitation was readily to obey.  
The Guardian having commanded a Religious that was praying to go to demand almose: the Religious thereat murmured exceedingly withhimselfes, and in this distemper came to Br. Giles thus complaining: 
Resolution of Bro. Giles touching prayer.  Father, I was praying in my cell, and the Guardian hath commanded me to go beg, so that I must omit the greater good for the less. B. Giles answered him: brother, you know not yet what prayer is: for the most true and perfect is, that the subject do the will of his Superior.   

How zealous Br. Giles was of his rule, and of holy poverty.  
THE VI CHAPTER.  
THe blessed Br. Giles, as the true disciple of S. Francis was a great friend of poverty. From his entering into Religion to the end of his life he had never but one habit, and that all patched. He went always barefoot, & made his own cell with earth and branches of trees, shunning all such superfluous celles as were more handsome & commodiously built. Coming one time to Assisium to visit the sepulchre of S. Francis, the Religious showed him the Covent that was new built very great and sumptuous, showing him the great edifice of the Church, and a fair structure of the altar that had three stages or stories of height, than the Cloister, the refectory, the dormitory and other places newly built for the commodity of the Religious, who gloried in the accomplishment 
Grave & short reprehensions of Br. Giles against the transgression of poverty.  of so eminent a piece of work. Br. Giles very attentively considered all without uttering a word; and having seen all, he addressed himself to those that guided him saying: Brethren, here is no want unto you but of women. The Religious seeming to be much scandalised at those words, Br. Giles replied: you should not wonder at what I have said, for you know well that it is no more lawful for us to dispense with poverty then with chastity. So that you having bid adieu to poverty, taking that for lawful which is directly against our rule, I do much admire you do not dispense with yourselves in the breach of this other article, considering that both are vows by you equally made unto God.  
There was a Religious that came one day full of joy and contentment 
Bad Religious more punished in hell than worldlings.  to Br. Giles & said: Father I bring you good news. This last night, I saw a vision of hell; and looking very curiously into it, I could not see any of our Religious. Which Br. Giles understanding, he sighing said: I believe thee my child, I believe that you have seen none: and oftentimes reiterating the same words he was ravished in spirit: then returning to himself he added: believe it for certain, my Child, that there are some▪ but thou sawest them not because thou didst not descend low enough, where they are tormented, wretched as they are for not having performed works conformable to their rule and habit: for as holy Religious have, with the most perfect and glorious, their residence in heaven, so those which are bad have their place with the most wicked in hell.   

How much Br. Giles affected the purity of Chastity.  
THE VII. CHAPTER.  
THis venerable Father continually afflicted his flesh, keeping it subject to the spirit: Which he did to conserve in his soul the splendour of chastity, & therefore he accustomed to eat but once a day, and that little and very late. He would say that our flesh was like unto a hog that very greedily ran to the dirt and filth delighting himself therein, or like the beetle that in all his life doth nothing but tumble and wallow himself in loathsome filthiness. He would also affirm our flesh to be the most valiant soldier that our enemy hath against us: by which words and other like, he demonstrated what an enemy himself was to the perverse inclinations of his senses, and what a friend to Angelical chastity.  
Being one day in the city of Spoletum, he heard a voice as of a woman that called him: this voice being of the devil, suggested into his heart such a temptation, as he had never experienced a greater. But as a valorous Champion of JESUS CHRIST, he chased far away his enemy and remained victorious, first by cruel disciplining himself, then by servant prayer.  
A Religious Priest being exceedingly afflicted and tormented by the devil with a cruel temptation of the flesh and getting no remedy by abstinences and prayers, he said with himself, if I could see Br. Giles to discover unto him this mine affliction, I am assured he would relieve met but he was so far distant that there was no mean to come at him. Br. Giles (or his Angel for him) appeared one night unto him, with whose presence the Religious being exceedingly comforted, he opened unto him all his temptation, and demanded of him some aid and counsel. Br. Giles said unto him, come hither brother, what would you do to a dog that would bite you? The Religious answered that he would cry at him and make him fly. Br. Giles replied, do the like to him that tempteth you, and I will pray to God to assist and encourage you therein whereupon the Religious awaking, he found himself fully comforted and delivered of his trouble some temptation. Other Religious were also in such sort molested with the like temptations, that they became even desperate and in terms to leave the Order▪ nevertheless they were delivered by the words and prayers of Br. Giles.  
A Religious came one time full of joy and contentment unto him upon a victory gotten against a temptation of the fleshy for he had perceived & heard a woman come behind him, which caused him a very grievous temptation, and the nearer she came unto him, the more did his temptation increase. But she passing before him▪ and he having attentively beheld her, was freed of the temptation. Br. Giles asked him if she were old or young: he answered, she was old and deformed. Br. Giles replied 
〈◊〉 is a victory of chastity not to behold a woman.  that it was no great marvel if the temptation presently ceased, and with all added: know brother, that you got no victory but have been vanquished▪ for the victory consisted in not beholding her at all when she passed by you: & this is the securest remedy one can use in the conflict of the flesh. Therefore herein be very careful hereafter, for fear that in steed of an old, you behold a fair young woman, which would cause the temptation, with infamy, to proceed further.   

How Br. Giles went into Africa to preach to the Moors, with intention there to suffer Martyrdom.  
THE VIII. CHAPTER.  
THe year 1219. wherein the greatest general chapter was held of the Frere Minors, S. Francis deputing and disposing of all his Religious throughout all Christendom and even among the infidels, Africa fell to Br. Giles his lot, whither he hastened with many his companions of one same spirit. And to that end they embarked themselves with an Italian merchant, and safely arrived at Tunes; but the devil by divine permission prevented him in this sort of his desired success in this voyage: In the said city of Tunes there was an old More, a man of great authority with those Pagans, whom they reputed a saint▪ he had for a long time opinatively forborn to speak: but as soon as Br. Giles and his companions were landed, this More went presently preaching and exclaiming through all the streets and corners that certain Infidels were arrived, who intended to condemn and calumniat their great Prophett and their law▪ and therefore counciled and commanded them to seek them out they being Christians & to kill them. This caused a great rumour and tumult over all the city, in such sort that in an instant they were all armed and prepared themselves to murder these poor Religious. But the Christians having understood the cause of this insurrection, and fearing the Moors would kill them all, they forcibly thrust Br. Giles and his companions again into the ship, in which they came. But these true servants of JESUS CHRIST did not omit to preach to the Moors out of the ship: which put the Christians into such a fear, that they commanded the Mariner's of the vessel to hoist their sails: and so, being pervented of the effecting of their pious desires they were returned into Italy.   

Of the height and sublimity of Br. Giles his contemplation.  
THE IX. CHAPTER.  
AFter this holy Father had spent many years in the active life, in affliction and labours, it pleased almighty God to make him a new man, calling him to the repose of contemplation, and privileging him above all men of his time. The beginning of this his perfection was, when being in the Covent of Faleron near Perusia offering his prayer one night he was touched with the hand of God, and replenished with such a supernatural consolation, that it seemed to him that God would separate his soul from the body. In this instant he felt his members as dead, it seeming unto him that his soul forsook them and that being gone forth she already delighted and pleased herself in the sight and contemplation of her so great natural beauty, but much more of her spiritual, wherewith the holy Ghost had already endowed her, whereby she appeared to herself more beautiful than all human consideration could comprehend, as himself a little before his death did testify. In this ecstasy we●e revealed unto him celestial secrettes so great, that he would never disclose them to any: and therefore he would sometimes say: Happy is he that can conserve the secrettes of God in himself: and it must not be objected unto me that God hath revealed them unto me to the end I should manifest them to others: for when it shall please him that I reveal them, he will discover them unto me by other means.   

Of diverse apparitions of our Lord and S. Francis, to Br. Giles.  
THE X. CHAPTER.  
THe eighteenth year of the conversion of Br. Giles (wherein S. Francis died) he went to dwell in the Covent of Crettone in Toscane within the Diocese of Chiusi●the first night of his being there, there appeared unto him in vision an Emperor that spoke very familiarly unto him: this presaged unto him the divine vision of the glory which God communicated unto him in that place, where spending the lent of S. Martin in very austere fasts and continual prayers, he had one night an apparition of S. Francis: to whom he said that he had a great desire to speak unto him. The S. answered him: Brother sift and examine well yourself before hand: and so vanished. Br. Giles persevering three entire days in prayer JESUS CHRIST appeared unto him before the feast of his holy Nativity: and for as much as might be conjectured by his words, he was ravished in spirit and with the eyes of his soul ●aw the glory of Paradise: he neither could nor durst explicate this viion, which was not continual, but by intermission till the eve of the Epiphany, at which time he was so replenished with force and consortion both spiritual and supernatural, that his weak and feeble huma●e body could not support it: for his soul seemed to expire, so that he ●as constrained to breath out violent sighs, by reason of the force ●f his spirit which his body could not sustain, and albeit he were on he height of a mountain in a cell very remote where he prayed, yet did he other Religious sometimes hear him: and then would they sand Br. Gratian to assist & help him as there should be need. This Religious thus ●ming one time unto him & ask him wherefore he complained, the ●oly Father answered: come hither my child, thou art come in good ti●e, for I wished thee here: & then recounted to him many things to his ●ceeding comfort. The next morning returning thither he found him bit●rly weeping, wherefore he prayed him not to afflict himself in that ●rt, for it might we'll shorten his days. Brother Giles answered, Alas ●y friendly Brother, how may I refrain from tears, that fear to 〈◊〉 the enemy of God? for having received so many graces of his Majesty, I doubt I do not serve him as I ought, and according to his holy will, whereof if I were certain, it would be more gracious unto me then death itself: which he spoke in respect of the vision and divine revelation that made such alteration in him, and therefore he said: Till this present I went whither I would, and with my hands laboured as I would: but henceforward I can no more follow my fantasy, but must do according to the spirit that I find to conduct me. This fear in this holy Faher was like to that of S. Paul when he said: we carry this (divine) treasure in earthen vessels. Butt because the certain peril of the loss of an eternal and infinite treasure, would cause a diffidence and despair in any one by consideration of his natural infirmity, he added: we know that the preservation of the divine treasure consisteth in the virtue and power of God and not of us. The said Religious then took occasion to comfort him, or rather the holy Ghost, for and by him with the said sentence of S. Paul, saying, that though it were expedient that the fear of God should be always in us, yet should it be there with faith and full confidence in his bounty, who as he giveth grace unto his servants, so also he giveth them force to preserve the same together with perseverance. Br. Giles being by these words comforted, he proceeded in employing his days in such height of contemplation and spiritual consolation, as is not to be expressed, demanding of almighty God, as a favour, not to be so overchardged, alleging that he being so great a sinner, an idiot, rustic and simple, was not worthy so much grace but the more he reputed himself unworthy, the more did almighty God augment his favours. There was a religious of pious life in the same Covent, to whom God did some times reveal his secrettes certain days before that Br. Giles had the said vision: this Religious saw in vision the sun to arise out of the cell of Br. Giles, and there-over to remain till night, and he afterward seeing Br. Giles so admirably changed, said unto him B other, support and govern tenderly the Sun of God, and thou shalt be blessed.   

Of the graces which God bestowed on Brother Giles in the said vision.  
THE XI. CHAPTER.  
IF unto any it appear difficult to be believed, that Brother Giles saw almighty God, not only in imaginary and intellectual semblance, but even in his divine essence, as this worthy servant of God confessed, affirming that God had deprived him of faith: let him read the epistle of saint Augustin unto Paulinam, De videndo Deum, wherein he shall find that speaking of the vision of God in essence, he saith: It is not a matter incredible, that God permitteth this excellency of divine revelation in his substance to certain holy persons before their death, to the end their bodies be buried, he useth these words, before they be dead for their sepulture, because as they who manifestly see God enjoining his glory, are entirely and totally separated from their mortal bodies, in the same proportion it is necessary for those that are to receive such a revolation, to be separated from their bodies according to the cognitive and sensitive puissance, at least to their actions: for this is in a certain fashion to be out of the terms of this life. Whereupon saint Paul said: Were it that my soul were in my body, or separated 
2. Cor. 11.  from it I know not, God knoweth it, it was transported, ravished and elevated even to the third heaven. Brother Giles, speaking of the said vision which he had, affirmed that he was thereby so assured in the knowledge of almighty God and of his glory, that he had lost the faith which he formerly had of him. He also affirmed that he was directly of opinion, that his soul entirely abstracted from the body saw almighty God. After his death he revealed unto a Religious, that also in the same vision he had been replenished with the gifts of the holy Ghost and confirmed in graces: and doubtlessly the marvelous effects that remained in the soul of Brother Giles confirm this verity: for after this vision he was so often rapt in ecstasy, that there is hardly found any other saint before or after him to have exceeded him therein. It appeared by his exterior actions what esteem he made thereof: for he seldom or never went out of his cell, but employed himself in fastings & prayers, shunning all idle words, and all fruitless conversation: and if such discourses were forcibly used in his presence, and that any would needs make him some relation to the prejudice of any other, he would hear nothing thereof, affirming that each one ought to be very wary and 
Admirable disposition to ecstasy in Bro. Giles.  respective not to offend God, his neighbour and his own soul by such discourses. And on the contrary when he heard speak of God, he was presently rapt into ecstasy, and remained insensible & as dead, so that the fame of this sublime and singular grace being divulged and made known to all persons, even to the country people and to children, when they met him they would say, Paradise Brother Giles, and at the instant and very place where he heard that sweet and gracious word he would fall into ecstasy: in such sort as if the Religious desired to talk with him of God and to receive his consailes and doctrines, they must be wary not to speak of the glory of the divine vision, lest that being ravished in spirit they were frustrared of their desire. And because he lived sequestered from the other Religious, Brother Bernard therefore as zealous of his neighbours good reprehended him therein, calling him but half a man, as regarding only his own good. But Brother Giles answered, that it was more secure to content himself with a little then by attempting too much, to endanger the loss of all▪ considering that upon a very small occasion a great grace is often lost: so that one must be wary at such time not to lose that in laughing, which is not purchased but with much labour and weeping.  
Being one day in spiritual conference with Brother Andrew and Brother Grantian two Religious of pious life and his spiritual children, he told them that he was borne sour times, first, out of his mother's womb, secondly when he was baptized, thirdly when he entered into Religion, and foverthly the day that JESUS CHRIST appeared unto him, and manifested unto him his glory. Whereto Brother Andrew answered that it was true, but if he should be in a foreign country, where it should be demanded of him if he knew Brother Giles, he might avouch that he knew thus much of him, that it was twenty four years since he was borne, and that he had faith before he was borne, but had lost it afterwards: Brother Giles replied that all this was true: because, said he, before, I had not such faith as I ought to have: the which also God did take from me and gave me a more clear and perfect knowledge of him and of his glory, and among many graces which I have received of his divine Majesty, this is one, that I have known and do know myself to deserve to have a cord fastened about my neck, and to be in extreme disgrace trained through all the streets and public places of the world, so to receive all the scorns and derisions that can be offered to the lewdest man in the world. Whereupon Brother Andrew made him this demand: Tell me Brother, if you have not faith, what would you do if you were Priest, and were solemnly to sing Credo in unum Deum? It seemeth you should necessarily say: Cognosco unum Deum patrem omnipotentem: and incontinently he was rapt in ecstasy: all this he said, not that he had simply no faith: but by reason of a greater light and illumination which God with apparent evidence had given him.  

How Brother Giles was rapt in ecstasy before Pope Gregory the ninth.  
POpe Gregory the ninth being with his court removed to Perusia, and understanding that Brother Giles, of whom he had heard marvelous things, was near thereunto, he sent for him as desirous to know him. Brother Giles came presently to Perusia. But being entered into the Palace of the Pope he felt himself interiorly moved with the spiritual sweetness which ordinarily arrived him before his ecstasy: wherefore considering that it was not convenient he should in that estate present himself before his holiness, he sent his companion to make his excuse. But the Pope not admitting it would know why being within his Palace he would not presently come to him: so that his companion was enforced to say unto him: Most holy Father, Brother Giles hath deferred to salute your holiness for no other cause, but that by signs ordinary unto him, he forseeth that coming in your presence he shall fall into ecstasy. The Pope hereto replied: I come to Perusia more for this only respect then for any other thing: and therefore bring him incontinently hither which was done, but as soon as Brother Giles had in great humility kissed the feet of the Pope, he scarcely began to speak unto him, but that he was ravished in spirit and remained immovable with his eyes fixed towards heaven: which the Pope seeing, he said: verily if thou die before me, I would seek the knowledge of no other miracles to canonize thee. An other time the said Pope going to the Covent of the Frere Minors of Perusia to visit Brother Giles, the Religious ran presently to his cell to advertise him thereof, but they found him in ecstasy, which the Pope understanding, he went to his cell, accompanied with many Cardinals and other noble men, who all continued a long time beholding him, and to see if he would return to himself. But seeing it, would not be in short time, the Pope with his company departed much admiring and troubled that he could not speak with him as he desired. He commanded that his ecstasy being ended, he should be told his holiness attended him to dine with him, which was done, and at dinner time this good Father went to the Pope, whose feet he most reverently kissed, and was with all courtesy entertained. There was then with his holiness a gentleman that said unto him, that he had heard report of Br. Giles his gracious and sweet singing, praying his holiness to cause him to sing, thereof to receive some contentment and consolation. The Pope as well in regard of his devotion towards him, as of his desire to hear him praise God, said unto him: Son, I should be glad you would comfort and rejoice us in God, by some gracious and devout song Br. Giles answered, doth it please your holiness that I sing? which having divers times reiterated, he retired himself into a corner, and was presently rapt in ecstasy. The Pope & those with him, desirous to experience the force of that ecstasy, they felt & found him without pulse or heat. The Pope being exceedingly troubled that he had lost the company and conversation of this holy Religious, sharply reprehended the gentleman that had persuaded him to cause him to sing. The time of supper being come, and Br. Giles still in ecstasy, the Pope said to the Cardinal's present: I am sorry this holy Father is not here with us: but I am resolved to try in him the virtue of obedience, whereof have been seen many experiences in the Frere Minors: then coming to Br. Giles he said unto him: Because the Order of the Frere Minors dependeth immediately of us, we command thee upon obedience to return incontinently to thyself. The success was admirable, for at the very instant this man of God that had been entirely insensible & as dead, stood up right on his feet, and went & fell on his knees before his holiness, with deep humility acknowledging his fault. The Pope causing him to arise, took him by the hand & spoke unto him: then Br. Giles, demanded of him how he did; the Pope answered that thanks be to God he was well, Br. Giles added: Holy Father, you have great need of the help of God in the great & important affairs which you have. For I suppose that the inquietude & occupations of the soul in exterior matters, are of great labour. The Pope answered: My child thou sayest true: therefore do I pray thee to treat with almighty God for me, that by mean of his grace I may the more easily carry the weight of this burden. Br. Giles replied that he would willingly do it, and submitted his neck to the yoke of the commandment of God: & to that end instantly retired himself from the presence of the Pope, to perform his obedience, and employed himself in prayer, where he was so ravished in spirit, that he returned not thece in four hours after. In the mean while the Pope & all his company praised God in his servant, to whom he had imparted such a divine familiarity that he conversed more out of, then in the world, though he were as yet in this mortal flesh. Now Br. Giles being returned to himself, his holiness sat down at table & willed he should eat with him: which was an incredible contentment to the Pope, who afterward commended him to a chamber to repose. The day following his holiness familiarly discoursing with him asked him what should become of him. The holy Father making his excuse of answering thereunto: the Pope again urged him at least to tell him what he should be. Whereto Br. Giles having likewise replied that he could not answer therein; being still pressed by his holiness commandment he said: holy Father, endeavour to keep both the eyes of your spirit always very pure: the right eye continually to contemplate high & future things, wherein we ought to address all our actions, & the left to order & direct present matters that are under our charged, & do appertain to the duty of our place and quality. He spoke many other things of notable edification which are not extant, whereby appeared the great abundance of divine light imparted to this holy Religious. The Pope therewith remained more edified then ever, and was enamoured of this saint, as being the true and perfect friend of God.    

Of the exercises, and of the affection Br, Giles had to the contemplative life.  
THE XIII. CHAPTER.  
THis true servant of God had his face always cheerful & joyful, and when he spoke to & answered any one, he always discovered himself to be full of joy & devotion, and entirely elevated in God, yea sometimes he so exceeded in this joy, that he often would kiss the very stones, & did such other like acts, thereunto constrained by the love of his Creator: and persevering in such grace he was very wary not to contristate the spirit of God which he possessed, so that it was exceeding troublesome unto him upon whatsoever occasion, to leave the divine conversation and return to the consideration of these human affairs. He desired to entertain his life with leaves of trees only, so to have more occasion to shun all human consolation. When coming from prayer he met with the other Religious, showing himself to be full of joy, he would say 
1. Cor. 2. Br. Giles devout to the constitutions of the Church and to the Saments.  in a manner as did S. Paul: The eye hath not seen, nor ear hath heard, neither hath it ascended into the heart of man, what things God hath prepared for them that love him. By which words he confirmed and inflamed the spirit of the other Religious in the love of God.  
He held in exceeding reverence and devotion the sacraments of the church & the divine service. And if any discoursed unto him of the constitutions & decrees of the Church, he in this sort with great fervour praised them: O holy mother & Roman Church! Ignorant and miserable as we are, we do not know thee, nor much less the zeal & bounty whereby thou labourest to save us. Thou art she that teachest us the way of our salvation, and directest us in the right and secure path, wherein ●e that walketh cannot stray, but he that seeketh and followeth another, shall only find therein an eternal damnation. He was present at mass with exceeding fervour. All sundays and solemn feasts he received his Creator, and employed those days entirely in contemplation of the grace received: for going very early into the church, he would there remain all the day in the company rather of Angels and Saints than of men. Celebrating the feast of our Redeemer JESUS CHRIST, and many other times in the fervour of his prayer, he hath been seen rapt in ecstasy and elevated above the ground, the height of three handfuls or a foot and a half.  

Of other such ecstasies of spirit recorded of the glorious Saint.  
Five Provincials did at one time with great devotion and reverence visit this blessed Father with Br. Gratian his companion, who advertised him of their arrival, upon knowledge whereof, he presently met them, and having graciously entertained them, he with great fervour of spirit began to speak unto them, and beholding the heaven, with his arms opened as to play on a viol, he sung in this manner: O Br. make a castle, having in it neither stone nor iron! O my Br. build me a city without lime or stone! and thus singing he was rapt in ecstasy. The said Provincials known not the signification of the words: But Br. Gratian told them that by the castles and cities, he meant the holy Apostles and martyrs of the Primitive church, who without the armour of iron and without the help of any temporal matter generously builded the house of God in souls: which zeal and intention had Br. Giles renouncing temporalities, to become a castle of the living God and a glorious city, not of temporal building or substance, but spiritual, of poverty and divine love. And because they as Provincials of the Religion were captains and furtherers of this work, he by this song gave them a notable document of their duty in their vocation and office.  
This holy Father being in the monastery of Agele by Perusia, he after supper made an exhortation to the Religious in the refectory, with his ordinary fervour, and with such sweetness that he inflamed the hearts of all his audience in divine love, yea his own also, in such sort that he was ravished and out of himself in the midst of his Brethrens, where he so continued till the cock-crowing, and in the mean time he shined with such a splendour which environed him, that the brightness of the moon which then was in full, was so obscured that the shining thereof being darkened by this new light, she appeared not in that place, which put the Religious in admiration, who gave thanks to our lord for the admirable works demonstrated in his servant.  
Brother Giles one day thus reasoned with S. Bonaventure who was General of the Order: Father, God hath bestowed many favours on you that are learned, for you have knowledge of many matters by which you praise him But what shall we do to save ourselves, we, I say, that are ignorant and idiots? S. Bonaventure answered: if God had given no other grace to men, but only ability to love him, it would suffice: because love is more grateful to God, than any other thing that can be offered unto him. Brother Giles hereupon replied: Tell me, Father, if you please, can an ignorant person love God as much as one learned? he can, said S. Bonaventure: yea I say more, a simple and poor old fellow may love our lord as much as a Doctor in divinity. Upon these words Br. Giles went with great fervour into the garden, and turning towards the town, he cried out: Poor and caitive old wretch, ignorant idiot and simple, love thy Redeemer JESUS CHRIST, and thou mayest be greater than Br. Bonaventure. Which said, he remained three houresrapt in ecstasy.    

Of an admirable dispute held by Br. Giles touching free will, against Br. Gerardin, in the presence of many Religious.  
THE XV. CHAPTER.  
THe venerable Br. Giles being in the Covent of Perusia, a Roman gentlewoman called Seaven-sunnes, that was very devout to S. Francis both in his life time and after his death: for she made her residence at Assisium to beneere unto his sepulchre, came to visit him to receive some consolation of his energicall doctrine: there did she find Brother Gerardin, a Religious of exemplar life and very learned, together with some other very spiritual Religious, who also came to visit Brother Giles, to hear of him some spiritual exhortation. Thus discoursing together, they fell into dispute upon a certain passage of holy scripture. And among many other sentences alleged by Br. Giles for proof of what he maintained, this was one: He that doth not what he can, often endureth that which he would not. Br. Gerardin desirous to entertain Br. Giles in discourse, to gratify the company and for his particular contentment, thus begun scolastically to argument against him: Br. I much admire that you affirm that a man endureth what he would not, if he do not what he can, considering that a man can do nothing of himself: which is proved by many reasons, wherefore I say, that the power presupposeth the being, so that the action of the thing be 
Gal. 6.  according to its being. And so much do the words of the Apostle signify, where he saith: If any man esteem himself to be something, where as he is nothing, he seduceth himself: whence ensueth that a man cannot do any thing, sith he is nothing: which I will prove unto you also by an other reason: If a man of himself do any thing, it is either by his soul, or by his body, or by both together; Now I will prove that he can do nothing by mean of any of them. First, he can do nothing by mean of the soul alone, for it is most clear that the soul separated from the body can neither merit nor demeritt: neither can he do more by mean of the body only, because the body receiveth all his operation of his form, and without the soul it hath no human being, so that much less can it work, which is a thing proper to the form, and finally, yet less can he do by mean of the composition, that is, of the body and soul united together: and if he could do any thing, it should be by mean of the soul: But I have proved that the soul being separated from the body can do nothing, and now I affirm that it can much 
Sap. 9  less united with her body, because the body being corruptible chardgeth and burdeneth it: as for example, if a beast cannot go unloaden, much less can it under a burden. Thus Br. Gerardin made his argument appear very probable which procured to the audience an amazement and confusion. But Br. Giles very prudently answered: My good Br. and friend, believe, I pray you, that you have spoken amiss: wherefore acknowledge therein your fault. Br. Gerardin having a little smiled, acknowledged his fault: then Br. Giles again: This fault is not of force. When the penance is not admittable and in due form, no grace can be obtained thereby. But tell me, canst thou sing? Br. Gerardin answered he could: sing then with me, said Br. Giles, and drew out of his sleeve a little instrument made of willow, like those little gitternes or fidels whereon children play, whereof touching the strings, he began to prove and demonstrate the proposition of Br. Gerardin to be notoriously invallible & false, thus affirming on the first: Br. I speak not of the being of man before the creation. I know than he was nothing, and therefore could do nothing: but I speak of his being since the creation wherein man received of God a free-will, whereby he might merit or demeritt, merit consenting to good, and demeritt yielding to evil: so that you have very erroneously spoken: And I think you intended to cirumvent 
scholastical distinction of Bro. Giles. 1. Cor. 13.  me, for S. Paul in the place by you alleged, speaketh not of the nullity of the substance nor of the puissance, but of the nullity of merit, conformably to what he saith in an other place: If I have not charity I am nothing. Neither did I intend to speak of the soul in separation, or of the body dead, but of man living, who consenting to grace, hath power if he list, to do well, and being rebellious▪ to do evil, which is no other thing than not to do well. Where as you say, the corruptible body burdeneth the soul, the holy scripture doth not yet say that the same taketh away free-will from the soul, leaving her no power to do good and evil: but the signification is, that it is an impediment to the understanding, and that the affection and imagination of the soul is employed and entangled in terrestrial affairs, therefore is it said a little before: The terrestrial habitation depresseth the senses distracted in many cogitations and in divers scattered 
Sap. 9  affairs, which permit not the soul freely to search the things of heaven, where our Redeemer JESUS CHRIST sitteth at the right hand of the Father almighty: because the sight is a subtlety of the puissances of the soul, which are made dull and obscure by the divers inclinations and occupations of the inferior and corporal powers. Thus did Br. Giles by order refute all the reasons of Br. Gerardin, who much admiring the same, again with affection and great devotion acknowledged his fault. Brother Giles then said: this is the acknowledgement of the fault, Brother, that availeth and striketh the stroke. But will you that I yet more manifestly demonstrate that a creature can do somewhat? Brother Gerardin answered, Father I beseech you: Brother Giles then getting up on a grave, cried out: O thou damned that art tormented in hell! Then himself in the person of the damned with a lamentable, horrible and terrible voice that made those present to tremble, answered: Oh that I am miserable! that I am wretched and accursed! then assuming his ordinary voice he proceeded: Tell me caitiff, wherefore art thou damned? And taking again that lamentable voice he answered himself. Because I have not done the good I could, nor shunned and avoided the evil as I might have done. He asked him again in his natural voice: Thou damned wretch, what wouldst thou do, or what wouldst thou give, if it were permitted thee to do penance? He answered in the ghastly voice: if all the world were mine, I would give it and would content myself to dwell in a fire for many worlds, provided that it were such as by little and little I could endure, only to avoid eternal death: for so my pains should one day at least have end, but my damnation is eternal. Which said, he returned towards Brother Gerardin, and said: Well, have you heard, Br. have you heard, how a creature hath power to good or evil? And after many other spiritual discourses, Brother Giles said to Br. Gerardin: Brother that you may not esteem this to be a fiction, tell me, if a drop of water fall into the sea; doth it then give a name to the sea, or the sea to it? He answered, that the substance of the drop of water being swallowed up, it took denomination of the sea, and not the sea of it.  
Br. Giles replied: You have reason; and for proof thereof he was in the very instant rapt into ecstasy, so that he demonstrated by effect, that his soul casting itself into the profound ocean of the divine love and glory, being entirely swallowed up in God, changed her essence of grace, into that of glory.   

How the blessed Br. Giles had the spirit of prophesy.  
THE XVI. CHAPTER.  
A Dominican Frere being Doctor of divinity was assaulted with a grievous temptation, for the devil would put him in doubt of the most pure virginity of the virgin Mother of God; wherein whatsoever remedy he applied, nothing did avail him: and perceiving that his learning nor virtuous exercises would nothing profit him, he much desired to be assisted by some spiritual person that could deliver him of this grievous affliction. Wherefore having heard the same of the virtue of Br. Giles, and that he was a Religious illuminated of God, he repaired unto him, and at the same time the holy Ghost revealed unto Br. Giles the coming of this divine and the occasion thereof, wherefore he went out of his cell and met him. And entertaining him courteously, before the Religious began to speak, he said unto him: Br. Preacher, she was a virgin before her child birth, then with a little stick which he had in his hand he stroke the ground, and presently there did spring up a fair lily, than he said: Br. Preacher, a virgin in her childbirth, and likewise striking the earth with his stick, there sprung up an other lily: and thirdly he said Br. Preacher, a virgin after her childbirth: and having touched the earth as before, the third lily appeared. Then having made these three admirable demonstrations, and the said Religious being entirely freed of the temptations, the lilies vanished. The holy Father with all speed retired into the Monastery, leaving the Religious full of astonishment and admiration, who gave thanks to God for his miraculous delivery, from so troublesome a temptation of the devil.  
Certain Frere Minors determining to make a well on a mountain near to Perusia where Br. Giles was resident, and not according together touching the place, they repaired to him for his advice, and presently took a staff, & went to the place that God had inspired him, where striking the ground with his staff, there sprung up a most delightful violet, and then he willed the Religious to dig there: which upon sight of that miracle they did, and there found abundance of water wholesome and pleasant to drink, and so they finished their well to relieve their necessity.   

How Br. Giles was visited by S. Lewes' king of France, and what passed between them.  
THE XVII. CHAPTER.  
S. Lewes the ninth of that name, and forty fourth king of France, going in Pilgrimage to Rome there to visit the holy Apostles, determined to see Br. Giles, of whose sanctity he had heard notable report: being therefore at Perusia, he went to the monastery of the Frere Minors with some few of his nearest favourites, all vested in pilgrims weeds, where arriving, he told he Porter that the desired a word or two with Br. Giles: the Porter delivered his message that certain Pilgrims were at the gate, of whom one desired to speak with him. Br. Giles understanding by revelation who it was that demanded for him, he full of fervour of spirit went incontinently out of his cell: and coming to the gate, the king and he fell both on their knees, and very lovingly embraced each other, with entertainment of most devout and pious mutual kisses in the face, as if their had been a very inward and ancient amity between them. After they had thus some time remained, and had shown many mutual tokens of charity, they separated themselves in silence without the utterance of one word between them. Now whiles these two SS. were united in so spiritual a contentment, the Porter demanded of one of the kings followers, who that Pilgrim was that with such great familiarity embraced Br. Giles: who answered him that it was Lewes king of France, who going to visit the holy Relics of Rome, took in his way the visitation of Br. Giles. The Religious understanding who he was, were exceedingly troubled, because they had seen Br. Giles not only, not to have given him the reverence due to so great a King, but even, not to have uttered so much as one word; and therefore they went expressly to the holy Father, whom they sharply checked and reprehended for this great error, that should in no sort have been committed against so puissant a Prince, being also a Christian endwed with so religious a devotion and mansuetude, as that he came expressly to receive of him some consolation. Hereunto Br. Giles answered: Trouble not yourselves dear Brothers, nor do you admire, if you see me not speak to the king nor he to me; For when we embraced each other, the divine light manifested unto us the interior of our hearts, revealing the secrets of his to me, and of mine to him: and having fixed the eyes of our souls in the resplendent mirror of the eternal light, wherein every thing is seen more perfectly then in itself, we discoursed together as much as we desired, with an extreme consolation of spirit, without any noise of words, which would rather have hindered then furthered us, in regard of the sweetness that our souls did feel. With this answer the Religious being stricken into exceeding admiration and confusion, they acknowledged their faults among themselves, repenting to have judged so admirable a work of God which they did not understand.   

How Br. Giles comforted and encouraged a Religious whom he had converted and brought to be of the Order, who complained that he showed not himself so gracious unto him as before he received the habit.  
THE XVIII. CHAPTER.  
AKnight much devoted and friendly to Br. Giles, by his pious admonitions became a Frere Minor, but after he had taken the habit, Br. Giles seemed to have no more care of him, for he no more visited nor instructed him as before, which was a great affliction to this Religious: wherefore he one day complained thereof unto him in these terms: Father, I am extremely troubled, discontented and do admire at you, that whiles I was in the world, you took such pain to instruct me in what was necessary to my salvation, so that by your holy admonitions I am come to be Religious, and principally upon hope the more commodiously to enjoy your holy conversation, wherein I experience the contrary, and find myself much deceived. For you give me not now so much as one word, so that you neither counsel nor instruct me any more, nor give me any manner of consolation; so that you seem to have utterly forsaken me: believe you therefore I beseech you that my soul can receive no greater contentment, then to understand by you the manner how to govern herself in this new kind of life. Whereto Br. Giles answered, Brother, sith you are of the house and family of God, as myself also him, and that you and I as fellows do fight under one captain and lord, it is not convenient for me that am your companion, to command you to do this, and not to do that; because I know not whither the will of God be that you do a thing contrary to that which I may counsel you, and so I may persuade you to one thing, and God to an other. Thus speaking he lifted up his face towards heaven and speaking with his Redeemer in presence of this Religious, with a very sweet voice, and yet with fervour he said: O my Lord JESUS CHRIST! how worthy and excellent a thing is sanctity and chastity? how pleasing to thy divine Majesty? how well lovest thou the soul that possesseth it? how dost thou hear her in the company of Angels? and in what manner dost thou recompense her with eternal life? then sighing with gesture that discovered exceeding contentment, he said: Ah! ah! ah my God▪ how pleasing and grateful is such a soul unto thee? and beginning again, he continued: O my God, how pleasing is that creature unto thee, who for thy love sequestreth his heart from the world, forsaking Father, mother, kindred, friends and whatsoever he affected in the world? then discovering an extreme joy, he sighed as before, saying: Ah! ah! ah my God how grateful unto thee are the obedient souls, that have no other will then thine? O my God▪ how doth thy divine majesty love him, that with all his heart obeyeth thy holy commandements? and after these words, he sighed as before, and then said: O my God how pleasing is that soul unto thee, which being elevated in thy love persevereth in continual prayers, contemplating thy celestial treasures and graces: But how much is that soul comforted of thee when in her devotions she poureth out abundance of tears very grateful to thy divine majesty, and profitable to herself, because they bathe the conscience, and open paradise unto her? Ah! ah! ah my God how pleasing is that sold, and how grateful is that person unto thee, that for thy love supporteth fatigations, labours and affronts, and carrieth on him thy cross, not refusing the burden thereof, as our brother the ass, which complaineth not for being overloaden and beaten, nor when one saith, I would the wolf had eaten thee, or that thou were flayed: yea to such injuries an affronts he answereth not a word, to give me a great example of patience. Now with this new kind of speech, this new Religious was exceedingly comforted, yea and extremely encouraged to perseverance in the service of our Lord JESUS CHRIST. And this may serve for a general document to make appear what fear and discretion is to be used by him that is to teach those souls, whose perfect Master is JESUS CHRIST alone, who guideth them according to their capacity and the grace which he hath given them for their salvation, knowing that the instruction ought to be more of the spilitt and of God, then of any human tongue, to touch and inflame their hearts in the poursuite of virtue.   

How Brother Giles defended himself from the devil, by whom he was often persecuted.  
THE XIX. CHAPTER.  
THe wicked spirits were the more hateful and envious to this servant of God, because he had knowledge and understanding of many sublime and divine secrettes: for which respect they often tormented him, as within few days after he had that divine vision, being alone praying in his cell, the devil appeared unto him in so horrible and fearful a figure, that it presently deprived him of his speech. But having in his heart called for help unto almighty God, he was incontinently delivered: and afterwards made very fearful relations 
The virtue of the sign of the cross and of holy water.  of the loathsomeness of the devil. Br. Giles being once entered about midnight into the Church of S. Appollinaris, in Spoleta, there to offer his prayers, the devil leapt upon his shoulders whiles he prayed, and held him so crushed and oppressed for a time that he could scarce move, yet he so struggled that he got to the holy water pot, where having taken holy water and signed himself with the cross, the devil presently fled.  
An other time as he was praying, the devil so tormented him, that he was enforced as much as he could to cry out: help me my Brethren; at which call his companion Br. Gratian came running, and he was instantly delivered. Praying also an other night, he heard the enemy with many other devils that were very near him, who talking among themselves as men might do, said: Wherefore doth this Religious labour so much, sith he is already a saint, so agreeable is he to God, and even in continual ecstasy. Which they said, to tempt him and induce him to vain glory. The last year of his life, the devil persecuted him more cruelly than he had done before; as he thought one night after prayer to repose himself, the devil carried him into so strait a place, that he could not turn him on any side, whatsoever endeavour he made to arise. Br. Gratian hearing him complain, came to the door of his cell to know if he were in prayer, or that some other accident were befallen him, and he perceived that he was exceedingly troubled, wherefore he began to cry out: Father, what is the matter? whereto this holy Father answered: Come quickly my child, come quickly. But Br. Gratian being unable to open the door of the cell, said unto him: I know not the reason, but I cannot open the door. Br. Giles prayed him to do his utmost to open it speedily: which, after much labour he did, then coming near unto him with all his power to assist him, he could not so much as move him out of the place where the devil had thrown him. which Br. Giles perceiving, he said: Br. let me alone in this case, and let us refer all into the hands of God. So Brother Gratian, (though against his will) for bearing to endeavour to deliver the holy Father out of this place, he fell to prayer for him, where by, a little eased, he said to his companion: you have done well in coming to assist me; God reward you for it. But Brother Gratian complaining that he had not called him in this imminent peril of death wherein he was, and relating the disgrace it would have been to him, and to his companions if he had so died, he said unto him: Be not troubled my child if God by me be revenged of his enemies: for you must know that how much the devil resisteth God, seeking to afflict and torment me, so much more is he tormented and descendeth deeper to the profundity of hell, and so when he persecuteth me I am revenged of him: for the service which I have now done to almighty God, had no beginning of me but of his divine Majesty, as the end shall be, if it please him. Wherefore I am assured that the devil neither can, nor ever shallbe able to prevail against God: yet did not the devil omit to torment him, in such sort that going at night to rest in his cell, he always went sighing asif he would say, I expect, yea I go to martyrdom.   

Of divers answers given by Brother Giles upon sundry occasions.  
THE XX. CHAPTER.  
BRother james of Massa a very spiritual Religious, even in regard of his particular grace to be often ravished in God, one day demanded of Brother Giles how he should govern himself in that grace: and the holy Father answered: Brother, neither augment nor diminish, and shun the multitude the most you can. Brother james not well understanding him, asked him what he meant by those words, and Brother Giles replied: when the spirit is prepared to be conducted into the glorious light of the divinity, it should neither augment by presumption, nor diminish by negligence; he should also with all possibility love and seek solitariness, if he desire that the grace received, be well preserved and augmented.  
A Religious having asked him what he might do that might be most pleasing to God: he answered singing: One to one, one to one: the said Religious alleging that he understood him not, the holy Father replied: you ought without any intermission or whatsoever pretence, give one sole soul to one sole God, if you will please him.  
Br. Gratian that had been twenty years his companion and disciple, testified that in all that time he never heard him utter one only idle word. This Religious as the discipline of so good a master had exceedingly profited by his company in spiritual & edificative mortification, and had received many other graces of God, wherein desiring not to fail, he one time demanded of his master, in what work and in what kind of the graces which God had granted him he should most exercise himself: & this question he made because he was absolutely resolved precisely to follow his counsel. Whereto the holy Father answered: you cannot be more grateful to God in any other action, then in hanging yourself. Which the good Religious hearing, he was stricken into a grievous amazement, and with such an answer much troubled: wherefore Br. Giles proceeding, said: Know my child, that a man which hangeth himself, is neither in heaven nor on earth, but is only lifted from the earth, & looketh always down. Now do you the like, sith if you cannot be now in heaven you may nevertheless so raise yourself above earthly things (being exercised in virtuous works and prayer) that humility always appear 
Luc. 14.  in you, and living so, hope in the divine mercy. By this counsel he commended unto him two singular virtues, prayer and humility, as special graces of a Religious that desireth to please God.  
A certain man talking one day with Br. Giles, said unto him: Father I am resolved to become Religious: whereto he answered: if you be fully resolved so to do, go first and kill both your parents: which the other hearing he weeping replied: Father I beseech you oblige me not to commit such evil and so grievous sins. The holy Father then said; what my friend are you so simple and so ignorant as not to understand me; I meant not that you should kill your parents with the material, but with the mental sword, because according to the word of our Lord, he cannot be his disciple, that hateth not his father, his mother, his kindred and his Friends.  
Two Cardinals one time visiting Br. Giles, to confer with him of spiritual affairs, retiring at length from the place of conference, they fervently besought him to remember in his devotions to recommend them to God. Whereupon he answered them, my lords what need can you have of my prayers, sith you have a greater faith and hope than I? The Cardinals admiring this answer, asked him what he meant thereby, he answered: Because you with so much richesse, hōnours, delights & temporal contentmentes hope to be saved: & I with such and so continual labours fear to be damned. Which so touched those Cardinals to the quick, that they departed from him very contrite in their souls, & their faces bathed in tears.  
A very spiritual Religious was troubled with a grievous temptation, and very humbly and devoutly prayed God to be delivered thereof: yet could he not be heard. Wherefore he repaired to Br. Giles, who understanding his affliction said unto him: Brother do not admire if God, of whom you have received so many graces, will that you continually fight against this your enemy. For when a king armeth his knights, with better and surer armure, it is a sign that he desireth they should fight the more courageously for him.  

Counsait and consolation foo those that pray which aridity of spirit.  A Religious one day demanding of Br. Giles how he could go with a good will to prayer, because he ordinarily went without devotion and very coldly: he thus answered him: let us suppose that a king hath two faithful servants, whereof the one is well armed, the other unarmed. He will that they both go to war against his enemies; he that is well armed goeth with great security, as being well accommodated and furnished of what is necessary for the battle: but the other saith to the king, Sir, you see I am disarmed: nevertheless for the affection I have to perform your service, I will not omit in this estate to undergo this charged with others. The king considering & taking notice of the love and fidelity of this his servant, he caused presently to be brought him such armour as he wanted and was needful unto him. So he that wanteth devotion, and yet assisted with a strong faith, goeth boldly to the war of prayer, let him be assured that our Lord will not fail to furnish him, of what he seeth necessary for him to obtain the victory.  
A man ask his opinion touching entering into Religion: The holy Father thus answered: Tell me if a poor beggar knew a great treasure to be hidden in a field, would he ask Counsel to go seek? whereto the other answering, truly no: Br. Giles replied: how much rather than ought a man run to seek and purchase the infinite treasure of the kingdom of God? so this man with this counsel departed, and having given all that he had to the poor for the love of God, he presently became a Frere Minor.   

Of other like answers of the blessed Br. Giles.  
THE XXI. CHAPTER.  
A Certain good spiritual person said one day to venerable Brother Giles. Father, I find myself exceedingly encumbered, & I know not what counsel to take: for if I do any good act, I am presently tickled with vain glory; and if I commit any sin, I am so troubled that I am ready sometimes to fall into despair: The holy Father answered: thou dost well to lament thy sin, and to have feeling of the peril whereto it leadeth: but it should trouble thee with discretion, considering that the power of God is much greater to receive 
One must not omit to do good for fear of vain glory.  thee to mercy, than thine is to cause thee to offend God. But the fear of vain glory should never hinder thee from doing good deeds. For if the labourer before seed-season should say to himself, I will sow no corn, because the birds & worms of the earth may eat up the seed which I shall sow before it take root in the earth, or when it is sprung up and green it may be eaten by beasts before it ripen and be gathered in: if I say the labourer should thus discourse with himself and conceive such frivolous difficulties, he would never sow, and so consequently never reap, whence would ensue that we should have no bread: but the prudent and wise labourer doth till and sow his land and doth his endeavour, and committeth the success to the divine providence: So should you endeavour to proceed in good works without fear of vain glory: for albeit it do a little trouble you for the time, the better and securer part doth still remain unto you.  

Grace doth profit more in Religion then in the world.  An other ask him if one could obtain and possess the grace of God remaining in the world: he answered that he could: but I had rather, said he, have one grace in Religion, than ten in the world: because in Religion grace doth easily increase and is better there conserved, a man being there sequestered from the tumult and affection of worldly follies the capital enemies of grace: and with all the Religious his companions by charitable remonstrances and by example of their holy conversation do with draw him from evil, and invite and induce him to goodness. But the grace which some may have in the world may also be easily lost; because the solicitude of worldly affairs and cogitations, which is mother of distraction, doth hinder and trouble the sweetness of grace, and other worldlings by profane and dishonest conversations, by scandalous examples, and by devilish haunts and companies, do divert him from good and allure him to lewdness: so that as it were by force they deprive him of his soul's salvation, it being no part of their custom to further a virtuous life, but indeed to deride and scoff at such as live Christianly, nor to reprehend the vicious and enemies of God, but to flatter and soothe them. Whereupon I conclude, that it is far more 7s; ecure to possess one grace with a help that may conserve it, than ten with such hazard, yea in such imminent peril.  
A secular man having once requested him to pray for him, he answered: Brother pray for they self: for sith they self mayst have recourse and access to God, why goest thou not? why wouldst thou send an other on thine arrant? this man again told him that he acknowledged himself so great a sinner, that he knew himself to far remote and separated from God: But he, being holy and well beloved of his divine majesty, had more credit with him, and had also more occasion to perform the same, because he more often spoke with God in prayer. Whereto the S. replied: Brother, if all the corners of the city were full of gold and silver, and that it were cried by sound of trumpet through the streets, that whosoever would, might take thereof, would you send an other to fetch thereof, or would you go yourself? the man answered that in deed he would not therein trust the best friend he had, but himself would go in person. Thus, said Brother Giles, shouldest thou do with God: for all the world is full of his divine Majesty, & each one hath power to find him, go therefore they self with faith, and send no other for thee.  

A duise for pilgrims.  An other telling the holy Father, that he was determined to go visit the holy relics of Rome, he answered: seek first to know good money from evil: thereby insinuating unto him, that pilgrimages do not indifferently benefit all pilgrims, but only those that know and can discern good and resist evil; calling sins and evil examples, bad money, and virtue, pure metal.  

Consolation and counsel for the kichen.  A Religious was exceedingly troubled that he could not so well accommondate the diett for the other Religious as to give them all contentment, and therefore repaired to Brother Giles to take his advice how to support with patience their murmurs: the holy Father answered: Know you my child, what is best to do? when the Religious shall say, these pottage they are too fresh, or such like thing, take a dish-full of it, and eat it all, then make some show to have found it very savoury, and say aloud; O excellent pottage! the dish-full which I have eaten is worth an hundred ducketres: thus doing in all other things, if you believe me, as I think you will, you shall shortly live in repose, and shall conceive such comfort: that nothing shall any more trouble you, but you will pray to God that they often speak such things unto you.  

Frere Minors are Pilgrims over all the world.  Two Religious being expelled Sicily by the Emperor Federick, a rebel to the Roman Church, they came to visit Brother Giles, who having with great charity entertained them, he asked them whence they were, and whence they came, and they answered that they were Sicilians, and had been expelled their country by the Emperor, an enemy of the Church: which the holy Father hearing, inflamed with zeal to their souls, he sharply reprehended them in these words: what, are you so bold as to affirm that you are expelled your country? doubtless you should no longer call yourselves Frere Minors, which sundry times with a loud voice repeating, he with great fervour said unto them: Brethren, you have grievously sinned against that great rebel to God, the Emperor Federick, of whom having received so great a favour, you should also have compassion of him, and pray to almighty God to vouchsafe to mollify his heart, and not murmur against him. And if you be true Frere Minors, you cannot truly say that he hath expelled you your country, for Frere Minors have nothing whatsoever in this life proper unto them: so that this Prince hath taught you to be true Frere Minors and Pilgrims on earth.   

Certain pious discourses of the holy Father Brother Giles.  
First, a discourse of the way of salvation, and of perfection.  
THE XXII. CHAPTER.  
IF thou desire to save they soul, said the illuminated servant of God, demand not the reason of whatsoever befalleth thee by means of any human creature. If thou wilt save thee, labour diligently to remove and sequester thyself from all the consolations and honours that creatures can give thee: because the devils of consolations are the more subtle, and more mischievous than those of tribulations: therefore also the falls of man are greater and more frequent by consolations, then by afflictions and tribulations.  
All falls & greatest perils, arrive principally by bearing the head to high: as all good proceedeth & is gotten by submission thereof. Wretched are those that seek to be honoured for their vices and lewd behaviours.  
If thou acknowledge to have offended the Creator of all things, support with patience the difficulties and grievances arising by each of them: for thou hast no cause to complain of them, sith every thing arriveth unto thee from the hand of God.  
If any one contend against thee, though it seem just to thee to gain, yet loose: for doing otherwise, when thou shalt think to have gained, then shalt thou have lost.  
If thou desire to see well, crush, and thrust out thine eyes: if thou wilt hear perfectly, stop thine ears, and make thee deaf: if thou wilt speak well and discreetly, cut off thy tongue, and become mute: If thou wilt do every thing well, cut off thy hands: If thou wilt make perfect use of all thy membres, rend them, cut them off and separat them from thy body: If thou desire to live, kill thyself: If thou wilt eat well, fast: If thou desire to repose and sleep well, watch: If thou wilt gain much, learn to lose: O what a great wisdom it is to know how to do althings well! but this not permitted to all.  
Grace and virtue are the true ladders to ascend to heaven, as vices and sins are the way and stumbling block that tumbleth us into hell. Sins are the poison and venom that murdereth the soul; virtues with good works are most perfect treacle and restoratives.  
Grace doth unite and incorporate to itself other grace, and assumeth not to itself any vice. Grace will not be praised, nor will vice be checked or be blamed. The soul reposeth in humility, whose daughter is patience. God seeth the purity of the heart, and devotion tasteth him.  
If thou love, thou shalt be loved: if thou fear, thou shalt be feared: If thou accommodate thyself to live well with others, they will comply to live well with thee. Happy is he that loveth, and yet desireth not to be loved. Happy is he that serveth, and yet desireth not to be served. Happy is he, that knoweth how to live with all, and yet desireth not that all live with him: But because these things are great, they that have little judgement attain not unto them.  
Three things are very profitable to man, and no evil can befall him that possesseth them. The first, if he voluntarily support all the afflictions and crosses that happen unto him. The second, if for whatsoever he doth or receiveth, he the more humble himself. The third, if he sincerely love that richesse which cannot be seen with corporal eyes. Those things which are most abandoned & contemned by worldlings, are most esteemed & honoured of God & his saints: For the sinful & miserable man abhorreth whatsoever he should love, & loveth what he should hate.  
This worthy servant of God intending to declare to a devout man the obligation we have to serve God, used this paraboll unto him: A man 
Notable discourse of the obligation we have to serve God.  having neither feet, hands, nor eyes, had one day by a friend of his this demand made unto him: Tell me, what wouldst thou bestow on him that should give thee feet? and he answered, that he would give him an hundred ducats, if he had so much. And if one would give thee hands? he answered, he would give him all his wealth, movables & immovables. If one would give thee eyes? to him, said he, I would oblige myself in service all my life. You must now then, brother, that in this world God hath given thee feet, hands, and eyes, and the whole body, with all thy temporal and spiritual substance: & therefore thou must endeavour to please him, and to acknwledge such and so many benefits, for which thou oughtest to serve him all the time of thy life.   

A discourse of Faith.  
THE XXIII. CHAPTER.  
ALl the things that can be seen, related, or imagined, are as nothing, in comparison of those that cannot be seen, heard, or conceived. All the wisest and most holy persons that have been, are, and shallbe, who have spoken and shall speak of God have said nothing nor can say any thing in comparison of what he is, no more than the point of a needle in respect of the heavens, the earth, and all the creatures therein contained, yea a thousand times less.  
Two Religious of the Order of S. Dominick, one day visiting Brother Giles, and discoursing which him of faith, one of them said: saint john the Evangelist hath recorded many marvelous things of God. Whereto the holy Father answered: Brother, S. john hath said nothing of God: The Religious replied Father, consider well, if you please, what you say; for S. Augustin is of opinion that if S. john had spoken more highly of God, no mortal man could▪ ave understood him. Br. Giles then again, I tell you brother, and once again I tell you, that S. john hath said little or nothing of God. These Religious being much troubled and scandalised at the holy Father would needs be gone, and turning away, Br. Giles stayed them and showed them a very high mountain whereon was the oratory of Cettone, near where unto they then were, and said unto them: If there were one mountain made of a thousand together so great as that you see, and at the foot thereof a little bird did eat of it, tell me, brethren, I pray you, how much would he diminish of that mountain every day, every month every year, yea in an hundred years; they answered him, that in a thousand years he would consume so little as should not be perceived. The holy Father thereupon inferred: Know you my Brethren, that the eternal divinity is so immensive, and is a mountain of such eminent height, that S. john who was as a bird, hath said little or nothing in comparison of the greatness of God. These Religious acknowledging how prudently Brother Giles had spoken, fell at his feet, confessing their errors: and so returned exceedingly edified.  

A pregnant argument against the infidelity of covetous persons.  Br. Giles one day discoursing of spiritual matters with a lawyer that was a judge in some place. O judge, said he, believe you that the recompenses which God promiseth his servants are great? the judge answered, he did. Br. Giles proceeding, said: I will prove that you do not. How much are you worth? the judge answered: about a thousand crowns. Well, said the Father, see now how you believe it only in words; for tell me, if you could give your thousand crowns for an hundred thousand, would you not esteem it a great gain, & would you not presently employ them? I believe you would, and yet you will not give them for the kingdom of heaven. What followeth then, but that you do not much esteem, nor much value the glory of the heavenly kingdom, in regard of the frivolous follies of this world? And the reason is, because you have no lively faith. Yet the judge unwilling to yield, replied to Br. Giles: Father, believe you that every one worketh as much as he believeth? the holy Father answered: he that believeth well and perfectly, worketh and performeth works correspondente, as did the saints, who did all the good they could, and have accomplished, by pious desires what they could not perform in effect. And if one have a perfect and lively faith, he would arrive to that estate, as God would give him a perfect knowledge and assurance even of divine things, as saith the Apostle to the Romans: I am sure that neither death, nor life, nor Angels, nor principalities, nor powers, neither things present, nor 
Rom. 8.  things to come neither might, nor height, nor depth, nor other creature shallbe able to separate us from the charity of God which is in Christ jesus our Lord. And the man that assuredly hopeth this eternal & sovereign recompense, doth not regard any affliction: as on the contrary no good can satisfy him that despaireth of the eternal good▪ in so much as a sinner should never despair of the mercy of God whiles he hath life; considering 
None ought to despair.  that there is no tree so thorny & disordered, but men if they list can prune and rectify it. Much less can there be so great a sinner in the world, as that God cannot adorn him with his graces and virtues.   

A discourse of Charity, and of what the Prophet meant when he said, that all his friends did deceive him.  
THE XXIV. CHAPTER.  
CHarity is the principal of all the virtues: happy is he that feeleth not in himself any disgust of the things which he ought always to desire. Brother Giles put this question to a Religious with whom he was very familiar: do you believe that I love you? the Religious answered he did. Well then, said the holy Father, believe it no more: for a creature ought not sincerely to love but the Creator, who is pure and infinite. An other Religious said to the holy Father: I beseech you Father, make me understand how that must be interpreted which the Prophet saith: Every friend deceiveth. Whereto he answered: I deceive 
jerem. 9  you, in that I do not search your good as I do mine own. For the more I repute your good to be mine own, the less shall I deceive you, & the more a man rejoiceth at his neighbours good, the more doth himself participate therein: & therefore if you desire to participate thereof, strive to rejoice thereat, & to procure Charity is the truest & most sure way of salvation, sith that thereby one doth not only rejoice at the good of his neighbour, but is also grieved at his crosses: he believeth and judgeth well of others, and evil of himself: he honoureth others, and mispriseth himself. He that will not honour an other, shall not be honoured, and he that knoweth not himself shall not be known: he that will not weary himself, shall not repose: also the greatest of all labours and the most meritorious, is to labour in piety and benignity: he that doth a good work without love and charity, is not grateful to God nor to his saints: but he that for the love of God maketh himself poor of temporal substance, shallbe rich of such as are celestial. A man than ought to choose and love divine things and misprise particular things, for what can be greater than to know how to praise the benefits of God, and to check himself for his proper malice? I would I had been taught in this school from the beginning of the world, and there would study to the end thereof, if I were so long to live, there to contemplate the praise dew to the benefits of God, and the reprehension and chastisement due to my evil works. True it is that if I must commit an error, I had rather it were in the consideration of my wickedness, then in the acknowledgement of the benefits received of God. For if we see many that for some little service done them return many praises and thanks, how much more are we obliged in that kind of acknowledgement unto almighty God? And in deed a man ought never to make any comparison with this love towards him that hath a will to deliver us from all miseries and to conduct us to the fruition of all good, and that would even die to procure us to live.   

A discourse of humility.  
THE XXV. CHAPTER.  
A Man cannot attain to the knowledge of God, but by mean of humility, sith that the true way to ascend on high is to debase one's self. All the evils and all the ruins of this world proceed of pride, as is seen in the evil Angel and in the first man, whereof the one was created in heaven and the other in Paradise; which also may be observed 
Luc. 18.  in the Pharisie spoken of in the Gospel, and in many others: And on the contrary, all good that ever hath been done, hath been wrought by humility, as is remarqued in the most sacred Virgin, in the Publican, in the Thief, and others. But good God, why do we not ordinarily carry on our shoulders some weighty burden to crush down our hard head, and to debase and humble it? A Religious one day demanding of Br. Giles how one might shun pride, he answered: Brother, wash your hands, put your mouth where your feet are, consider your sins, and have contrition for them, and then often incline yourself towards the ground. Wretched is he that desireth glory and honour for his own sins & vanities. A man is ascended to an high degree of humility, when he acknowledgeth that himself is contrary to his own good. I also esteem it a branch of humility to yield to an other, and not to appropriate to ones self. I dare affirm that as one ought to attribute to God all goodness as proper unto him, so to ourselves all evil. Happy is he that showeth himself so vile before men, as he is before God. Happy is he that walketh faithfully under the obedience and judgement of an other, as the holy Apostles did, after they were replenished with the holy Ghost. He that will have peace and tranquillity in him, let him repute all men greater than himself. Happy is he that desireth not to be seen in his words and behaviours that are commendable: but rather in the compunction and abjection wherein the divine grace putteth him. He that is the holiest man in the world and reputeth himself most vile, he hath true humility. Humility knoweth not how to speak, and dareth not be talkative. Humility is like the brightness of heaven: for as of the same brightness and of vapours do proceed thunders and earth quakes, whereof in an instant no more is seen, so humility doth ruin vices, wickedness, and the high towers of her enemy pride, and then causeth a man after the performance of great matters, to repute himself nothing. By humility a man findeth the grace of God, and peace with men. For even as if a mighty Prince would send his own daughter into a far country, he would not mount her on a restive and proud horse, but on a gentle nag that shall amble easily and securely: even so God as sovereign king, giveth not his grace to the proud, but only to the humble.   

A discourse of the sear of God.  
THE XXVI. CHAPTER.  
THe holy fear of God expelleth out of man impious worldly fear, and is the guard of those goods which cannot be expressed, not so much as by imagination: But to have this fear is a special gift, & not granted to all. He that feareth nor, showeth that he hath nothing to lose. The fear of God guideth and gowerneth man, and causeth him to find grace with his divine majesty, by which when he hath received this fear, he conserveth it, and having lost it, doth recover it. All reasonable creatures that have forgotten themselves in foul disorders, had never fallen thereinto, if they had this gift of God, which is proper unto the saints. And the more one is replenished with grace, the more is he humble and fearful. Now albeit this virtue is least esteemed of men, yet is it not therefore less than others: for a man that in regard of his enormous offences committed against God, is worthy of death, cannot have any assurance wherewith to show himself in his divine presence. Happy then is he who acknowledgeth that to dwell in the world, is to be in a prison, and that there one daily offendeth God. A man should always fear that pride conduct him not into hell. Thou oughtest to have fear of thyself and thy like, and to carry thyself respectively and warily: for a man that liveth in the midst of his enemies, cannot be in perfect assurance. Our flesh is our enemy, which with the devil is continually adverse to our soul. A man should more fear to be surmonted and overcome by his own malice, then by any other thing: for it is impossible for a man to ascend to the glory of God, or there to persever without a holy fear. Not to have it, is a sign of perdition. This fear causeth one to obey with humility, and to stoop even to the earth under the yoke of holy obedience, and he that hath the greater fear, is the more devout in prayer, and he that hath the grace to pray hath obtained no little grace of God. The works of men appear they never so great, ought not to be judged by human judgement, but according to the divine will and institution. Therefore ought we (my Brethren in JESUS CHRIST) ever to live in fear.   

A discourse of Patience.  
THE XXVII. CHAPTER.  
HE that for the love of God could support with patience all afflictions, should in short time obtain abundance of graces, and should be Lord of this world, and have one foot in the other. All thee good and evil which a man doth, he doth it of himself: therefore thou shouldest not be scandalised if one do thee injury, but shouldest rather have compassion of him. Support injuries patiently for the love thou owest to thy neighbour: how much a man is prepared for the love of God to endure abuses and affronts, so great is he before his divine majesty, and no more: and how much he is feeble and weakly prepared to support the same things, so much less is he in the presence of God, and doth not know what God is. If thou hear any one speak ill of thee, assist him; if he speak well of thee, refer that to God. If thou wilt make thy part the better, make it ill, and that of an other, good: I mean thou must praise the works and good words of others, and blame thine own. If thou wilt gain, lose: for in the end when thou shalt think to have gained, thou shalt find that thou hast lost, because this way is such, that though it seem to lead to salvation, it tendeth to perdition. We do not orderly support afflictions, and therefore are not fit to receive and support spiritual consolations.  
Do not wrong or injury to any, and if it be offered to thee, support it patiently for the love of God, and in remission of thy sins: for it is more meritorious to suupport a great injury for the love of JESUS 
To suffer injuries freely is of exceeding merit.  CHRIST without murmur, then to feed every day an hundred poor people, and to fast much and austerely. What doth it profit a man to misprise himself, to afflict his body by fasting, to pray, to watch and to use discipline, if after all that, he cannot support an injury done by his neighbour, for which he should receive a greater recompense, then for whatsoever he could endure by his own election? To support tribulations and afflictions without murmur doth exceedingly purge the sins of a man, yea more than doth a great effusion of tears: and therefore happy is he that supporteth all these afflictions patiently, in regard that he shall reap thereby a great fruit of consolation. Happy is he that neither hath, nor desireth any consolation from whatsoever creature under heaven. He doth not hope for any recompense from God, that is humble and peaceable, only, when althings succeed according to his will.  

A mean to get patience.  He that hath always his sins before his eyes, will not fail to make his profit of all the afflictions that befall him. Thou must acknowledge all the good thou hast to proceed from God, and all the evil from thy sins: for if one man had done all the good deeds that all the men in the world have done, do, or shall do, withal that, if he duly consider himself, he shall find himself merely adverse to his own good. This holy Father being demanded by a Religious what one should do, if those great tribulations forespoaken by our Saviour to arrive at the day of the general judgement, should come to pass in our time, he answered: If the heavens should rain sharp stones and flintes, they could not hurt us, if we were such as we should be. Know brother, if a man persist in his duty, all the evil that he can endure, will turn to his good: for as to him that hath a disordered will, the good doth turn into evil, so to him that hath a pure will, the evil doth turn into good. And all good is interior in man, so that it cannot be seen. The grievous infirmities, great labours, and molestfull offences which we endure, cause the evil spirittes which are about us to fly. If thou wilt 
The exercise of the virtuous is to do good, and to suffer evil.  be saved, never seek to have justice done thee against any creature whatsoever, because holy and virtuous persons think only how to do well, and to endure evil. If thou acknowledge to have offended God the Creator of althings, acknowledge also thy desert to be persecuted by all creatures, which revenge the injuries thou hast done to their Creator. Therefore oughtest thou with much patience to support to be crossed & afflicted by all creatures, thou having no reason to allege against them, in regard that thou deservest to be corrected by them. The virtue of a man that conquereth himself is in deed great, for thereby he surmounteth all his enemies, and maketh purchase of all good. It were a great virtue for a man to content himself to be overcome of all the men of the world, for so he should become truly lord of all the world. If thou wilt be saved, labour to remove from thee all hope and cogitatation of whatsoever consolation may arrive unto thee by any mortal creature, because the falls proceeding of consolations, are greater and more ordinary, than those of afflictions. The nature of a horse is then esteemed noble, though he fly with great fury and dexterity, when he permitteth himself to be guided and governed by the discretion of the rider that stoppeth him at his pleasure, and maketh him go whither he list. So when a man feeleth himself spurred by anger, must he do, and permit himself to be governed and directed by some one that is to correct him: yea he should desire to give as a recompense for the love of God all that he hath, to have given him spurns with the feet, bastonades, buffets, and to have his beard torn off, hair by hair.  
A Religious one day in presence of Br. Giles did murmur at a rigorous obedience enjoined him: to whom this holy Father said. Brother the more you murmur, the more you burden yourself: and with the more devotion and humility you submit your neck under the yoke of obedience, the more easy and light shall you find it: you will not be injuried in this world, and yet willbe honoured in the other: you will not hear a displeasing word, and willbe one of the Blessed: you will not labour, and desire to repose: But you deceive yourself, for honour is purchased by reproach, benediction by malediction, and repose by labour: the proverb being true: Trout are not taken with dry hands: and therefore let it not trouble thee if thy neighbour sometime offend thee, 
Trout are not taken without wetting the hands. Luc. 10.  for even Martha, that was so holy, would provoke our lord against her sister Magdalen, not without reason complaining of her: and nevertheless Mary was more sparing of her membres then Martha in the use of them, but she laboured more than she in contemplation, though without Martha, Mary had lost her speech, sight, hearing and taste. Endeavour then to be virtuous and grateful to our lord JESUS CHRIST, and sight courageously against vices, support patiently afflictions, considering that there is nothing in this world of greater merit, then to conquer one's self, and that it is most difficult for a man to conduct his soul to God, without this victory.   

A discourse of Idleness.  
THE XXVIII. CHAPTER.  
THe idle man looseth this world and the next, it being impossible to purchase any virtue without diligence and labour. He that may rest in a secure place, should not put himself in a place or doubt or danger. He is in a secure place, that laboureth for God. The young man that will put himself to pain for God, doth also shun the kingdom of heaven. And if endeavour do not further, at least let not negligence be an impediment and hindrance: for as idleness is the way to hell, so good works are the way that leadeth to heaven. A man ought to be very careful and diligent to conserve the grace he hath received of God, faithfully labouring therein: for oftentimes the fruit doth perish by mean of the leaf, and the grain by the husk. God granteth to some, fruit, and a few leaves, and to others neither the one nor the other. I do more esteem the conservation of the benefits received of God, than the getting of them. He shall never be rich, that knoweth how to get, but not to keep. Wherefore many after much gain, have been never the richer: because they knew not how to conserve; yet is it not so great a matter to know how to conserve, unless also one know how to get. There are some that gainning but little, become incontinently rich, because they know well how to keep what they have gotten. The rivers would not be so often dry, if running continually, they did not cast themselves into the sea.  
Man demandeth of God, graces without measure and end, and yet will make use thereof with measure and end: but he that willbe loved and recompensed without end, aught to love and serve without end. Happy is he that employeth his time, body, and spirit in the love of God, that attendeth no recompense under heaven for the good he doth. If one should say to a very poor man, Friend, I lend thee this my house to make use thereof for three days, in which time, if thou knowest how to employ it, thou mayest gain an inestimable treasure; this being assured and confirmed unto him for most evident, would not he use all his endeavour to make this gain? That which is lent unto us of our lord is our flesh, our life, and whatsoever benefit we can make therein, is in a manner but as three days. If the grain of corn do not corrupt, it cannot only produce no fruit, but it also withereth and consumeth entirely of itself without any increase: wherefore is it not better to make it to rot. to the end it may spring, be gathered, threshed in due time, and then laid up into the garner of eternal life.  
A man doth seldom take counsel to do ill: but being to do good, the first thing is to take counsel of all the world. The proverb saith, one must not put the pot to the fire in expectation of a promise: A man is not happy for having only a good will, but he must rather with all possibility labour to accomplish the same by good and pious works, because God giveth his grace to a man to the end he follow the same.  
A man one time praying Brother Giles to give him some consolation, he answered: Endeavour to do well, and thou shalt be comforted: for if a man do not prepare in himself a place for God, he shall not find him in his creatures. What man is there, that will not do that which is best, not only for his soul, but even for his body in that which concerneth this life? I can truly affirm, that whosoever shaketh off the sweet and light yoke of our Saviour, shall find it afterward far more painful: and he that therewith burdeneth himself most, at length shall find it most light.  
Would to God all men would do that which they may acknowledge to be best for their bodies even in this world: for he that made the other world hath made this also, and can give to man in this world the benefits which he giveth in the other, and the body feeleth the happiness of the soul. A Religious hearing Brother Giles to speak these words, said unto him: Tell me Father, if you please, we may perhaps die before we have any experience of any good: The holy Father answered: The Furriers are known by skins, Shoemakers by shoes, and forgers by iron: But tell me, Brother can a man be known by an art that he never practised? Think you that Princes and Potentates bestow great favours and preferments on sottish persons and without judgement? there is no probability. Good works are the true way and mean to the fruition of all happiness, as ill deeds to fall into all miseries, happy is he that feeleth no scandal at whatsoever matter under heaven: and he that is edified with whatsoever he seeth and heareth, and that amongst all things chooseth only those that he may use to the most benefit of his soul.   

A discourse of the contempt of the world.  
THE XXIX. CHAPTER.  
Unhappy is the man that settleth his heart, his desires, and his hopes on earthly things, for which he looseth all celestial happiness. If the Eagle that soareth so high, had to each of her wings fastened one of the beams of the Carpenter's work at S. Peter's in Rome, it is most certain she could not mount into the air. As I observe many that labour for the body, so do I find few that travel for the soul. Many take exceeding pains for corporal affairs, breaking and cutting the marbles, digging mountains, labouring the earth, furrowing the sea, and performing many other painful exercises: but who is he that laboureth manfully and with fervour for the soul?  
The avaricious is like the Mole, that thinketh there is no other good but to dig the earth, and therefore therein setteth up his rest: yet 
The avaricious resembleth the Mole.  doubtless there is an other treasure unknown to the Mole. The birds of heaven, the beasts of the earth, and the fishes of the sea content themselves when they have sufficient to eat: but because man cannot content himself with what the earth affordeth, he always sigheth after somewhat else. It is certain that he was not created principally for these base things, but for such as are high and supreme, for so much as the body was made for the soul, and this world for love of the other. This 
He that hath the greatest part in this world hath the worse.  world is a field of such quality, as the that hath the better and greater part thereof, hath the worse share. This holy Father to this purpose alleged that the holy Father saint Francis did not love the Ants, because of their over much care to assemble their provisions: but loved the birds much more, because they made no provision to live upon, but depending on the divine providence, made only search from hour to hour according to their need.   

A discourse of Chastity.  
THE XXX. CHAPTER.  

Chastity like to a glass.  A Religious demanded of the venerable Br. Giles, how a man might best keep himself from the vice of the flesh: and he answered: he that will remove a gross stone or beam, useth therein more industry than force: so must he do that will preserve his chastity: for it is like to a most clear looking glass, which may be blemished and stained in his brightness by one only breath.  
It is impossible that a man can attain the divine grace, whiles he is delighted in sensual pleasures. Consider althings, behold, turn and return up and down, and from one side to an other, you shall find at length that nothing is more necessary then to fight against the flesh, which seeketh day and night to deceive and betray us: he that surmounteth it hath overcome all his enemies, and becometh afterward assuredly capable of all happiness.  
He would ordinarily say, that if he were to make choice of the virtues, he would choose chastity. Being asked what he called chastity, he answered: I call chastity the conservation of all the senses of the body in the grace of our Lord.  

A man may be drunken with his own tun.  A married man that was devoutly affected towards him, was one day present when he praised chastity, and said unto him: Father I desire to be resolved of you, if living with my wife, and keeping fidelity towards her, I am secure touching this point? Br. Giles answered him: what, do you not know that a man may as well be drunken with the wine of his own tun, as with that of an other man's?   

A discourse of Temptation.  
THE XXXI. CHAPTER.  
A Great grace cannot be possessed in peace, but that there will arise many contrarieties: yea the higher degree of grace a man hath, the more shall he be assaulted of the devil: but a man should not therefore omit to prosecute his course of virtue, for the more violent the combat is, the more excellent shallbe the crown, when he shall have overcome. And if any do miss this employment, let him know that it is because he is not such as he ought to be; besides this is to walk always in the direct way of our Lord JESUS CHRIST, in which all travel and displeasure is sweet; but a man that followeth the course and way of the world, findeth displeasure and labour even till death; so that albeit the more a man shallbe perfect in virtues, the more will vices be contrary unto him: yet hating them so much, at every vice that he surmounteth, he purcacheth a great vertu, and becoming victorious over all kind of vices, whereby he might have been tormented, he shall not fail of a great recompense for it, and upon whatsoever occasion he omitteth to walk in the way of our Lord JESUS CHRIST, for the same occasion he looseth his recompense.  

Comparison of spiritual exercises with labouring.  The burden of temptations, is often like to the travel of the labourer that findeth a great piece of land which he is to worck upon, covered with thistles & thorns, so that he is constrained with great trouble to clear the same before his labour be available: in such sort that he often repenteth to have enterprised so painful a business, in regard of the great expenses and bodily labour that he is enforced to employ therein: For first he considereth that he must level and make even all the hillocks that are unequal with the ground, and thereof seeth not the fruit: Secondly he cutteth or burneth the bushes, thorns and thistles therein, yet seeth no fruit thereof: Thirdly with much labour and sweat he diggeth up the roots, neither yet seeth the fruit. Fourthly, he openeth the earth with the ploughshare to cleanse the same, yet hath no sight of the corn that is the ground of such his labour. Fiftly he tilleth it the second time and maketh it into furrows: Sixtly he soweth his grain. seventhly when the corn is sprung up he cleanseth it and rooteth out the weeds: Eighthly he doth harvest the corn into his barn: Ninthly with much labour and sweat he separateth it from the chaff causing it to be threshed, winnowed, sifted and very diligently cleansed: Tenthly and lastly, he transporteth the corn into his garner; and for the contentment he conceiveth to see the fruit of his pains and labours, he than forgetteth them, and purposeth to undertake yet much greater, for the only joy he hath of his harvest. Now the like effect is in the temptations and labours which one endureth in this world, for the spiritual fruit and contentment, which he is to reap thereof in the life everlasting.  

merit of combat with distractions.  A Religious having one time conference with Br. Giles, said unto him: Father it is recorded that S. Bernard once said his seven penitential psalms, without ever thinking of other matter, nor was assaulwith any distractions. The holy Father answered: I would better esteem a castle valerously assaulted, and more courageously defended.   

A discourse of Penance.  
THE XXXII. CHAPTER.  
A judge discoursing with Brother Giles of spiritual matters; asked him by what means secular persons might ascend to the state and glory of virtue. Whereto the holy Father answered: A man ought first to procure sorrow and contrition for his sins, then to confess them with bitterness and grief to have offended God, and afterward to fulfil the penance that his ghostly Father shall enjoin him. So being in good estate, he must carefully keep himself from offending God, and shun all occasions that may induce him to sin, and finally must exercise himself in good works. Blessed be the temporal affliction that converteth to a man's happiness, and accursed be the pleasure that turneth to his misery. A man should endure and support affliction in this world with a good will, sith our Redeemer JESUS CHRIST hath given us an example in himself. Happy is he that hath true contrition of his sins, and lamenteth day and night, nor will seek his consolation in this world, but where all the desires of his heart shallbe satisfied.   

A discourse of Prayer.  
THE XXXIII. CHAPTER.  
PRrayer is both the beginning and perfection of all good. Prayer 
Instance requisite in prayer  illuminateth the soul, and by it good and evil are discerned. All sinners ought to make this prayer unto God, that he will give them knowledge of their own sins, of the divine mercy, and of the benefits received of JESUS CHRIST. He that cannot pray, knoweth not God. It is necessary for all those that are to be saved, if they have use of reason, to apply themselves to prayer, to obtain mercy of God. Let us suppose that a widow and lady which were much retired, simple and chaste, had a son, that for some crime committed were prisoner & condemned to death: This Mother though honourable and retired, would she not repair to the Prince, with abundance of tears to seek favour for her son? This urgent necessity, no doubt, for the extreme love of this widow to her son (though she were very rarely seen to go out of her house) would enforce her to run through the streets, with cries, weepings and lamentations, to solicit all those whom she thought might any way assist her in saving the life of her son: which she would attempt without any fear or respect of the modesty requisite to her degree and quality. In like manner he that knoweth his sins, knoweth consequently to ask pardon for them with shame and humility.  

Humility necessary in prayer  There was one that growing as it were into despair, for that in prayer he received not the grace of God which he desired, complained thereof to Br. Giles, who answered him: Brother, I counsel you to go on sweetly, and to have patience; for, as there being lees in a vessel, one doth not therefore shake and entermingle it together with the wine, which were it never so good would be utterly spilt thereby: And as, though sometimes the millstone grindeth not good meal, one doth not therefore break it, but with time and patience repaireth it: so must you do, and think yourself unworthy to receive any consolation in prayer: considering that albeit a man had lived from the beginning of the world till this present, and were to live till the end thereof, and 
Distractions in prayer are procured by the devil.  should every day in prayer power a quart of teare-water out of his eyes, yet should he not at the end of the world be worthy to receive any consolation from God.  
An other Religious demanding of this his Father, why a man was more tempted in his prayer then in any other time, he answered: When any one hath a process in a kings Court, and knoweth that his adversary seeketh to get some favour against him at the kings hands, he endeavoureth with all means and possibility to hinder his repair to the Court: if he cannot, he procureth at least that the king give not ear unto him, or at least that he obtain not his request; and then useth all his endeavours to procure judgement in his own behalf: Thus worketh the devil against us. And therefore when you discourse with any one, you shall very rarely perceive the devil to war against you with his temptations: but if you go about to recreate your soul with God in prayer, you shall incontinently feel the shottes of the enemy against you. But you must not therefore give over prayer, but with great fervour and resolution persever, for there is the true and assured way, leading to the celestial country: and he that for temptations omitteth prayer, is like to a coward that flieth the combat.  

Consolation for them that pray without feeling of devotion.  An other Religious said to this holy Father: I see many that, when they are in prayer, incontinently obtain the grace of devotion and tears: but myself can never find any consolation. Br. Giles answered: Brother, omit not to continue prayer with your accustomed fervour. For if God give not you his grace at first, he can give it you at an other time: and that which he might have given you in a day, or in a week, in a month, or in a year, he will give you when he shall see it most convenient and most necessary for you. But in the mean while fail not in your endeavour, and leave the care of the rest to the providence of God. For the master Cutler giveth many hammer-strokes on the iron, before the endeth a knife, and then at last finisheth it with one blow.  

One must labour for salvation.  A man ought to have great care of his salvation, sith that if it were possible that the whole world were heaped up with men to the very clouds, and of all them only one were to be saved, yet not one should omit to follow his vocation and procure the grace to be that one: for, to lose the glory of Paradise is not a matter of small importance, as to lose the lachett of a shoe, or such other thing. But wretched as we are, there wanteth not one to give, but to receive: the refections are prepared, but there is none ready to eat.  
Many good works are commended in holy scripture, as to clothe the naked, to feed the hungry and other like things, but prayer ought to be in spirit and truth as our Lord JESUS CHRIST saith. The 
joan. 4.  holy Religious are as wolves, who seldom go forth in public, vulesse upon urgent necessity, neither then do they long remain abroad.  
A Religious that was very familiar to Br. Giles asked him one time, why he did not more often go abroad to visit the seculers that desired to confer with him. The holy Father answered him: I desire to satisfy my neighbour without prejudice to my soul. Do not you believe that sometimes I would give my neighbour a thousand ducats if I had them, rather than I would give him myself? the Religious answered, that he believed him. Believe you not also, said the holy Father, that I would give my neighbour four thousand ducats, rather than myself? The Religious answered, I believe you. Br. Giles then inferred: Our Saviour saith in the Gospel: he that forsaketh Father; Mother, Brothers, Sisters, kindred, friends, and all other worldly things, for my sake, shall receive an hundred fold in this world, and in the other, life everlasting.  
This holy Father seeing a gentleman, that was esteemed to be worth threescore thousand ducats, to enter into Religion said: The retribution which God giveth in this life is excessively great, sith that to this man is to be deputed and hundred times threescore thousand ducats, but we are blind and worse than blind, that will neither know nor consider it.  
This good Father on a time said: believe me if we should see a man replenished with grace and virtues, we should not support the sight of his perfection: and if a man were perfectly spiritual, he could hardly permit and endure to see or hear any worldly thing, or to speak with any worldly person but upon urgent necessity; but would affect to be always solitary. He said of himself: I had rather be blind, then be the fairest, richest, wisest, and most noble in the word. This Religious asked him the reason. Because, said he, all things are apt to hinder my sure way; & this my blindness and want of sight, might be a guide and assistance unto me.   

A discourse of spiritual wariness, and of consideration.  
THE XXXIV. CHAPTER.  
IF thou wilt taste the chieffest good, thou must sequester thyself from all sensual things: if thou wilt love thyself well●, thou must hate thyself: If thou wilt live well, mortify thyself: if thou wilt be rich, make thyself poor; if thou wilt live deliciously, afflict thyself: if thou wilt live in security, persever always in fear: if thou wilt be exalted, humble thyself: if thou wilt be honoured, despise thyself: if thou desire to have that which is good, endure that which is evil: if thou wilt be blessed, support maledictions. O how great is his wisdom that can perform this! but because they are great matters, they are not granted to all.  

Consider thyself.  If a man should live a thousand years, and had nothing to do without himself, he should find business enough within him, yea he were not able to compass all that was necessary to be done. None should desire to see, to hear, or to speak, but what were a furtherance to his spiritual profit, and upon whatsoever occasion, should proceed no further. He that will not know, shall not be known. But unhappy are we if having the gifts of our Lord JESUS CHRIST, we do not know them: & they that have then not, seek not to have them; a man imagineth God according to his apprehension, but God is such as he is.   

A discourse of the Active and Contemplative life.  
THE XXXV. CHAPTER.  
AS no man can conveniently attain to the contemplative life, if he be not sincerely and devoutly exercised in the active, wherein it is necessary that with all his cogitation he apply himself: so he shall prove a true active man, who if he could feed all the poor of the world, cloth them, and supply all their necessities, and do good to all churches and hospitals, and this being done, each one should esteem him a lewd man, and he knowing so much, should not at all respect it, nor forbear, but rather continue his pious works, yea should the more voluntarily and with greater fervour exercise them; as one that desireth not any recompense in this life: considering that Martha, careful to 
Luc. 10.  serve our Lord JESUS CHRIST, demanded assistance therein of her Sister Mary Magdalen, and was reprehended of our lord, because she would distract her sister from contemplation, who yet gave not over her good work: so he that is truly active should not omit good works for whatsoever reprehension may be given him; sith he hopeth for no recompense but in heaven.  
A Religious came complaining to Br. Giles, that his brethren made him to labour so much, that he had hardly time enough to pray, and that for that cause he was determined to procure licence to remove unto an other Covent, where he might with more repose serve God in prayer. Whereto the holy Father thus answered: if you were in the Court of the king of France, & should demand of him a thousand mark in silver, he might answer, what hast thou done for me that may move thee to demand such a recompense? but if you had formerly done him some notable service, you might with fa●re more assurance make such demand. Therefore if you will serve God, you must first labour in obedience; sith it is a greater virtue to do one thing at the will of an other, then to do two, at ones own pleasure. Then he added: No man can obtain to contemplation of the glory of his divine Majesty, but by fervour of spirit & fervent prayer, and then is a man inflamed with the fervour of the holy Ghost & soareth up to divine contemplation, when the heart is so disposed with the m●bers, that neither can nor will think of other thing then that with ich it possesseth and feeleth. He shallbe a perfect contemplatour who, having all his members cut off, yea and his tongue, would neither think, procure, nor desire to have any other member, nor whatsoever other thing he can imagine under heaven, and this by reason of the excellency of the most delicious and ineffable odour and sweetness of contemplation. In that respect S. Marie Magdalem being prostrate at the feet of our lord IES. CHR. received and felt such a sweetness of his words, that she had no member in her, that could or would do other thing then what she then did. Which she sufficiently testified, when her sister complaining at the want of her help, she answered nothing either by words or figues. But our Redeemer as her Advocate and procurator answered for her: & withal she was employed in his service more excellently than Martha was. Now to contemplate is to sequestered from men, and to remain united alone with JESUS CHRIST.  
Br. Giles made this demannd to a Religious of his Covent: Brother what say the Doctors of contemplation? the Religious answered: they speak diversely. Will you, replied the holy Father, that I speak mine opinion thereof? the degrees of contemplation are, fire, unction, ecstasy, taste, repose, and glory: then he added: a more express contemplation of God 
Notable similitude.  with the soul cannot be given, then that of the Espouse, with his Espouse: for the Spouse, before he receiveth his Espouse, sendeth her precious stones, jewels, and other ornaments of price to adorn her: but when they are together, the Espouse leaveth all those things to approach unto her Spouse: so do good works and virtues adorn the soul as precious stones and sumptuous attire, and prayer uniteth it unto God.  
An ancient Religious demanded of Br. Giles, if the soul by ecstasy and contemplation did sometime even in this life go out of the body, and he answered, that it did: yea he assured him, that he knew a man yet living, whose soul being lifred up in ecstasy, went out of the body, and forsook it, yea already utterly forgetting the same. I believe said the Religious, that such soul was exceedingly grieved to return into her body. Br. Giles then smilingly replied: Brother that which you say is true, yea most true.  
This holy Father would often, in prayer and at other times with exceeding fervour, say: What art thou my God, of whom I demand this? and what am I that ask it? I am a sack filled with dung, with loathsomeness and with worms: and thou art lord of heaven and earth. And thus beginning his prayer, he would be incontinently elevated and rapt into almighty God.   

Of profitable science and unfruitful, of preaching and the interpretation of those words of the scripture: Ego rogavi pro te Petre.  
THE XXXVI. CHAPTER.  
THe Venerable Br. Giles would sometimes say let him who desireth to be learned humble well his head, let him be exercised in good works, and let him rend his body on the earth, & God will give him knowledge. It is a sovereign wisdom to do good works, carefully to observe the commandements and to consider the judgements of God. He once said to a Religious that would go to a lecture at a College: Tell me wherefore would you go to the lecture? Know that the most worthy science is to fear and love God: these two virtues will suffice you, a man hath knowledge according to his good works and no more. Be not only careful to profit others, thou being obliged to be more careful to benefit thyself. We would often times know many things for others, and few for ourselves. The word of God is not of him that heareth it, nor of him that uttereth it, but of him that putteth it in effect. Many not knowing how to swimne throw themselves into the water to help an other that they see in danger of drowning; but having adventured too far, they are drowned together: so that whereas there was but one in peril, two are lost by presumption: In purchasing above all things the salvation of thy own soul as thou art obliged, thou shalt not omit to assist others, but rather in doing good works for thyself, thou shalt also profit them that wish thee well. The Preacher of the word of God is a messenger of his majesty, to the end he be to the people a flaming light, a glittering glass, a standerd-bearer of his warryers'. Happy is he that conducteth others by the assured way, that faileth not to walk the same way, and that inducing others to run, standeth not still himself: and so if he help to enrich others, he remaineth not poor. I suppose a good Preacher preacheth more for himself then for others, and it seemeth that he who endeavoureth to draw souls out of an evil course to settle them in a good, aught to fear that himself be not seduced from the same good way, and led to the way of the devil.  
A Religious demanded of this holy Father, whither were better to preach well, or to do well: he answered, tell me who doth merit more, ha that goeth in pilgrimage to saint james of Galicia, or he that showeth him the way? I see many things that are not mine, I hear much that I understand not, and I speak much that I do not perform; and it seemeth to me, that a man is not saved for seeing, speaking and hearing, but for well performing that which he knoweth to be the best. Words are farther distant from deeds, than the earth is remote from heaven. If any one would permit you to go into his vineyard there to gather grapes, would you content your self with leaves? It is a thousand times more necessary for a man to get instruction for himself, then for all the world. If you desire to know much, do many good works, and humble yourself withal possibility. A Preacher should not speak over-curiously, nor too grossly: but should use only common and ordinary terms.  
Then the holy Father smilingly proceeded: there is great difference between the ewe that bleateth much, and her that bringeth many lambs: that is, it is not one thing to preach, and to put in execution.  
Br. Giles one day said to a Doctor, that seemed to glory much in his doctrine and preaching: if all the earth were in the possession of one man, and he should not labour it, what fruit would he reap thereof? Rely not therefore so much one your learning, albeit all the knowledge of all the world were in your head, because not performing works necessary to your salvation, it would nothing avail you.  
This holy Father prayed a Religious that went to preach at Perusia, to take for the theme of his sermon these words: I kiss, I kiss, I speak much and perform little. This is in his life a little before.  
This holy Father expounding these words of our Saviour JESUS 
Luc. 22.  CHRIST, I have prayed for thee Peter, I have prayed for thee, that thy faith fail not: and thou once cowerted, confirm thy Brethren: he thus interpreted it: Almighty God, said he, would give to understand that a man should first labour for himself, and then for others▪ And albeit the conversion of souls be very grateful unto God, yet it is understood of those that can do it without prejudice to the salvation of their own souls, serving God, as S. Paul, wheresoever they are. Therefore this holv Father would often with great fervour of spirit, say: Paris, Paris, thou dost ruinate the Order of S. Francis. Which this good Religious said, seeing the disquiett and trouble of spirit of many learned Frere Minors, that put confidence in their sciences.  
Br. Giles hearing a quail and a dove to sing, said in fervour of spirit; there is the way, there is the way, and not there: as if they said, let us endeavour to do well in this life, and not expect the other: with reason sister dove thou speakest this, so sweetly groaning. But sinner whereon thinkest thou? why makest not thou they profit of this advertisement? Besides, it is to be understood that Br. Giles speak this upon the allusion of the Italian● and Spanish tongue, with the note of the dove and the quail, which is, quaqua, which cannot be applied to the French tongue.   

A discourse of good and evil words.  
THE XXXVII. CHAPTER.  
HE that uttereth good words is as the mouth of God, & he that speaketh ill, little differeth from the mouth of the devil. When 
What ought to be ordinary discourse of the Religious.  the servants of JESUS CHRIST assemble together in any place to discourse, they should talk of the excellency of virtues, that they may seem pleasing unto them, and give them contentment, and should also be exercised in them. By which act they shall come to love them more, and to perform better actions: for the more a man is burdened with vices, the more needful it is for him to speak of virtues; because by the frequent and pious discourse of them, he persuadeth and easily disposeth himself to put them in practice. But what shall we say, the conditions of this world being so corrupted, that one cannot speak good of good, 
Great virtue to know when to be silent.  nor evil of evil? We will then confess the truth, that we know not how to speak of good, how good it is, nor likewise of evil how evil it is. Wherefore it seemeth that neither of these to things, can sufficiently be comprehended. So that I tell you, I esteem it not a le●●e virtue, to know how to be silent, then how two speak well: and according to my judgement, a man should have a long neck as 
Note this word.  a Crane, that his words pass by many joints, before it go out of the mouth.   

A discourse of perseverance in good works, and of the memory of death.  
THE XXXVIII. CHAPTER.  
WHat doth it profit a man, to fast, pray give almose, mortify himself, and to have understanding of celestial things, yet with all this doth not arrive to the desired port of salvation? There hath been sometime seen in the main sea a fair ship loaden with abundance of wealth, which near unto the haven, surmonted by a little tempest, hath miserably perished. What then hath availed the bravery and richesse that it brought? But on the contrary hath been seen an old vessel, unseemly and contemptible to each one, that hath defended itself from the perils of the sea with her burden of merchandises, and securely arrived in the port, & such an one deserveth praise. The same happeneth also to men of this world, and therefore ought they to live always in the fear of God. For although a tree grow and is fastened in the ground, he doth not yet suddenly become great, and when he is great, he doth not presently flourish, he is not so soon fruitful, if he be, they be not ripe, if ripe, they do not in every respect content the master. For some do rot, other are beaten down by the winds of temptations, and are devoured by the worms of the senses.  
Two things I hold for great benefits of God, when a man hath his heart remote from sin, and replenished with love towards God: which two things whosoever shall possess without danger of any evil, shallbe in possession of all good: But he must persever, because if one had from the beginning of the world to this instant, lived in distresses afflictions, and now should have abondant fruition of all kind of joys, all the miseries passed would not offend him: on the contrary, if one had always spent his time in continual iollyty and contentment, and were at this present oppressed with divers miseries and infirmities, his pleasures passed would nothing rejoice him. Wherefore each one should level at that, where althings are to end and determine.  
A secular person having told this holy Father, that he would be content to live a long time in this world and to be rich and have his pleasure in all things: he answered him: If you should live a thousand years, and were lord of all the world, what recompense should you receive in the death of this body, which you shall with so great affection and pleasure, have served; but worms, stinch, and eternal death? Better were it for you my child, believe me, to endure a little here, so to receive in heaven that incomprehensible recompense, which by no human tongue can be expressed.   

A discourse of Religion and Obedience.  
THE XXXIX. CHAPTER.  
I Would more respect a little grace from almighty God in Religion, then much more in the world: because there is more peril and less help in the secular estate then in Religion, and yet a sinful man hath more fear of his good then of his evil, because he feareth more to do penance entering into Religion, then to persist in sin in the world.  
They that enter into Religion, and perform not what is convenient to their vow, are like a common labourer that adorneth himself with the armour of a brave soldier and when he must fight, knoweth not how to use it. I do not esteem it much to enter into the Court of a king, and to get favour of him: but I much esteem, to know how to live in a Court as one ought and so to persever: The Court of a great king, is Religion, wherein it is a small matter to enter and to receive some gift of Almighty God: But to know how to live there, and to persever in holy devotion to the end, is a matter very laudable and estimable. Wherefore I had rather live in secular estate, with desire to enter into Religion, then to be Religious with weariness and ircksomnes. The glorious Virgin Mother of JESUS CHRIST was borne of sinful man & woman, and lived not enclosed in any Religion, nevertheless she was, & is as she is. But when a Religious hath made profession, he must believe that he neither knoweth nor can live out of Religion. It doth undoubtedly seem unto me that the Religion of the Frere Minors was sent of God into the world, for a great benefit and profit to all men: but we shall prove extremely miserable, if we be not such as we ought to be. I esteem the Religion of the Frere Minors, to be the poorest and the richest of the world: but we have this de●ect, that we aspire to rise to high: when a ship is broken by a tempest, though the affliction be great, he that can, striveth to save himself. Considering all the Religions that are, and have been from the beginning of the world to this present, I find none so reasonable, convenient, nor better than this of the Frere Minors. He is rich that playeth the part of a rich man, he is wise that imitateth the wise, he good that imitateth the good; and he noble that is a true follower of our most noble Lord JESUS.  
Virtuous conditions open us the way to all happiness, and vicious to perdition. And therefore the more a Religious submitteth himself under the yoke of odedience, the more fruit doth he produce; and the more obedient a Religious is and more subject to his Superior, for the honour and love of God, so much more is he poor of spirit and purged of his sins.  
A Religious truly obedient is as a soldier well armed, and as a horseman mounted on a gallant Courser's, who securely breaketh through the midst of his enemies without detriment. The Religious that obeyeth with murmur is as a disarmed horseman on a cowardly jade, that passing through his enemies, stumbleth, and is taken prisoner. The Religions that seeketh to live according to his will, desireth to go to the fire of hell. When the oxen submit their neck to the yoke, then are the corne-loftes full with grain: but when they run wandering over the fields and taking their pleasure, it is a sign that the garners are empty. The more eminent and wise persons yield their head under the yoke of obedience▪ but the il-aduised and ignorant, retire themselves and contemn to obey. The mother doth often bring up her son and raise him to honour, and the ungrateful son disobeyeth his mother and derideth her: Many Religious do the like to Religion their mother ther. I more esteem to obey a Superior for the love of God, then to 
Paradox of Bro. 〈◊〉.  obey God himself: for he that obeyeth the vicar of JESUS CHRIST, with greater reason would he obey God himself, if he command him.  
He that submitteth his head under the yoke of obedience, and afterward removeth it to follow of himself the way of perfection according to his fantasy, he discovereth his interior pride. Wherefore it seemeth to me, if one had obtained the grace to speak with the Angels, & were at the instant called by his superior, he should incontinently leave his conference with the Angels, and obey a man, to whom he hath voluntarily made himself subject for the love of God.  

To leave God for to go to God.  Our Lord and Redeemer JESUS CHRIST hath made the verity of this doctrine appear in Br. Andrew, my devout companion, who being in fervent prayer in his cell, his divine Majesty appeared unto him in form of a very beautiful child, who by the splendour of his countenance, and the familiarity which he showed him, filled him with an ineffable consolation. But in the mean whiles it rung to Evensong: the poor Religious than not knowing what to do, resolved to leave his God, and went incontinently to the quire, saying, that it was the better to obey the creature for the love of the Creator, in this manner giving satisfaction to both the one and the other. The sequel discovered how pleasing this his opinion was unto God: for the evensong being ended, Brother Andrew returned to his cell and there yet found the little child JESUS, who said unto him: If thou hadst not gone to the quire, I had presently gone hence, and never returned.   

A discourse of virtues and vices in general, and of Prayer.  
THE XL. CHAPTER.  
Divine things make a man rich, and human things make him poor. Wherefore men should follow and love the one and the other. For as all the ways of the earth are full of vices and sins, so they of heaven are full of virtues, which being prepared for creatures, call to each one, saying: come and entertain us, and we will teach you the way of salvation, but man miserable as he is, hath no mind that way. Whose fault is it then if he live in misery and poverty, sith being called of God, he will not take the pains, to come to his presence? whereby he maketh himself guilty of eternal death. For as virtues and graces are the way and ladder leading to heaven: so sins are the downfall descending into hell.  
But it is very perilous to demand of God virtues and graces, because, if having received them, we do not good works accordingly, we make his divine Majesty more our enemy, and provoke his wrath to chastise us for our ingratitude: in respect that by how much greater the gift is which God presenteth to his creature, the more ungrateful doth he prove that conserveth it not. The more a man is surmonted by vices and sins, the more ought he to hate and abhor them.  
By prayer a man doth often merit great graces and virtues, for he is thereby illuminated in his soul, and fortified in faith, he taketh notice of his misery, obtaineth fear and humility, and purchaseth a contempt of himself: he getteth contrition for his sins, the gift of tears, and amendment of his evil life. Prayer maketh the science of a man pure, maketh him constant and stable in patience, and delighting in obedience, it maketh him perfect in mortification of himself; it purchaseth unto him an assured knowledge, the gift of understanding, the gift of force, the gift of prudence, and finally conducteth him to the knowledge of God, who manifesteth himself to them that adore him in spirit and truth: for a man by prayer is inflamed in love, then presently runneth after the divine odour, and obtaineth the sweetness of delight, then is elevated to repose of spirit, where he is admitted to the glory of the sweetness 
joan. 4.  of God. When he shall have laid his mouth to the word of the most high, wherewith alone the soul is satisfied. Who can ever separate him from prayer, which raiseth and elevateth the spirit unto contemplation?  
And that they, who shall desire to obtain the afforesaid things, may know to attain thereto, let them, among all other well observe these six considerations, as most necessary, whereof the first is touching his sins past, for which he must have contrition: the second, to be prudent in his actions present: the third, to foresee those to come: the fourth, let him consider the mercy of God that expecteth man's repentance, not taking vengeance on him, though he have made himself worthy of eternal torments, according to divine justice, which he dessembleth, in expectation of his amendment. The fifth is of the benefits of his divine Majesty, which are innumerable, as the incarnation, and passion, and all for our benefit, the doctrine which he left us, and the glory he promiseth. And for the sixth and last, he must consider what our Redeemer JESUS CHRIST hath loved in this life, as poverty, nakedness, hunger, thirst, cold, humility dishonour, contempt, travels, wherein we must endeavour to conform ourselves, and to follow him with all possibility.   

Of some other spiritual discourses of this glorious Saint.  
THE XL. CHAPTER.  
THis holy Father was once demanded by a secular person, upon what occasion man should be more inclined to evil then to good, he answered: It hath been more apt to the earth, since the malediction thereof, to produce ill weeds, then good herbs. But a careful and diligent labourer, can by his industry so husband it, that 
Notable answered to a curious parson.  those weeds shall not easily grow therein.  
An other putting him a question of predestination, he answered: The water of the sea shore is sufficient to wash my feet, yea my whole body; and I esteem him a fool that this being able to content him, will cast himself into the main sea: for I believe it sufficeth a Christian to know how to live well, without search into matters so high. Then he added: you must pray to God that he give you not too much felicity in this world, but that he send you great combattes against your senses, and that therein he do not assist you by the taste of his divine sweetness and suavity, for your greater recompense, and his greater glory.  
Hereby may be discerned whither a man love God perfectly, if with an earnest care he endeavour to sequester himself from vices, seeking daily to augment in good works, because it is a greater virtue to follow grace, then patiently to support afflictions, for many have patience, but follow not grace.  
Frere Minor, is as much to say, as one under the feet of all men, and the greater the descent is, the greater also is the sally. We ought more to fear temporal feclicity, then temporal evil; for the evil followeth man, and felicity is his contrary. We must so converse with men, as we lose not that which God worketh in us. But let us rather labour and travel to save ourselves with little, sith that it sometimes happeneth that a man being skilful in swimming, and will imprudently seek to help an other that is in perlll of drowning in the water, they both are drowned, and so the loss is double.  
A man shallbe obliged to yield an account of the graces which he hath not: For as God createth a creature by his bounty and grace, he ought reciprocally appear gracious and acknowledge the same; if not, let him know that he hath lost grace by his own negligence. For if he would travel and labour in the grace received, he should obtain many other graces of God, which through his own fault, he hath not.  
I desire, said this holy Father, first to obey even to death: then to be humble under the feet of each one: thirdly I desire rigorously to chastise and rend my flesh with my teeth, and so bind my neck with an iron chain, as I would have no power at my pleasure to get loose.   

How God wrought many miracles by the merits of Brother Giles.  
THE XLII. CHAPTER.  
Our Lord by a notable miracle declared how much was the merit of charity in his servant Brother Giles, who meeting on the way to Assisium a gentleman that was carried to 
By the sign of the cross he cureth one wounded.  have a foot cut off, wherein there was a wound so eaten with a cancre, that if the foot were not cut off, his life were in imminent danger: The gentleman knowing Brother Giles, weeping, made him a pitiful relation of the occasion of his journey to Assisium, then opened his leg, and showed him the wound, and with great humility and devotion prayed him to make the sign of the cross thereon: Br. Giles thereby moved with pity and compassion, made the sign of the cross on the wound, then with great devotion kissed it, and the gentleman was a little after entirely cured and returned to his house a foot, praising and thancking God for such a grace, obtained by the merit of his holy servant.  
This good Father one time reprehended a Religious for a fault committed; and he took this reprehension sinisterly and with little patience, but the night following there appeared unto him one that said: Brother henceforward receive with patience and in good parr the advertisements 
Divine advertisement for receiving reprehisions.  and reprehensions which shallbe given you: for he that shall believe and obey Br. Giles, shallbe happy. The Religious incontinently after this vision arose before it was day, and came to the holy Father, acknowledging his fault of impatience used unto him, and most humbly besought him to correct him often, promising thenceforwaad to take whatsoever should come from him, not only with patience, but with great joy.  
A Religious that had never seen Br. Giles, but had heard such report of him, desired to see both him, and some of his actions. But being exceedingly grieved that the great distance between them, put him in despair of ever receiving that happiness, he one night saw in a vision a book, wherein no other thing was written but these words: This is he that prayeth continually for all the people, and for 
2. Mach. ult.  the holy. City: which the said Religious understood to be Brother Giles.  
A woman of the city of Perusia, having no milk wherewith to suck her little child, had recourse to this holy Father, to whom she was much devoted: but he being in ecstasy, she could not speak unto him. And she not having leisure to expect, came near him where he prayed, whose breast having with exceeding faith and devotion, touched, she had milk sufficient to nurse her child.   

How God communicated to Br. Giles a most pleasing ceiling of glory before this death.  
THE XLIII. CHAPTER.  
THis holy Father a little before his death, returning from prayer into his cell replenished with a marvelous joy, said to his companion: My child, give me thy judgement in this: I have found a treasure of such worth and excellency as no human tongue can express; and therefore my child, I pray thee again speak thine opinion thereof. Which he divers times repeated with an exceeding fervour of spirit, and with such inflamed charity, that he seemed to be really drunken with the wine of the love of God, and the abundance of his grace. But this Religious having told him that it was time to go take his refection, he joyfully answered him: My child, this is a singular refection and far better than any other. The Religious thinking to tempt him said: Father, let us not now think of these things, but let us to go to dinner. Whereto the venerable Br. Giles replied that such speech was injurious unto him, and that he should have done him greater pleasure to have stricken and wounded him to the blood. Now one may piously presume that this holy soul had notice that it should shortly leave the flesh, to enjoy that notable treasure of eternal glory which it so much desired, there to have fruition and taste of the most sacred presence of our Saviour JESUS CHRIST. About that time a Religious told him, that the holy Father S. Francis had said, that the servant of God should always desire to end his life by martyrdom, whereto he answered. For my part I respect not to die better than in contemplation.   

Of the admirable prophesic he made of himself, and of his death.  
THE XLIV. CHAPTER.  
BRother Giles, besides his age being wasted by grievous insrmities, as ache in his head and stomach, by a very troublesome cough, and burning ague, so that he could neither eat, sleep, nor repose: The Citizens of Perusia out of great devotion towards him, sent many armed men to guard him: that being dead, his body might not be buried other where: well knowing that he did not only desire, but would order to be buried at our Lady of Angels. Understanding then that he was guarded with armed men, with great fervor of spirit he uttered these words: Brethren, tell the Perusians that the bells shall never ring for my canonisation nor for any miracle of mine, and that they shall have no other sign, but that of the Prophet lonas. Which the Perusians understanding, they answered they would have him in their city, though he should not be canonised: and so the eve of saint George at the hour of Matins, as soon as the Religious had laid him on a bed to repose, having received the holy sacraments ordained by the Church, without any acke of his body, that might discover and make appear the agony of his death, only shutting his mouth and eyes, this contemplative soul was dissolved from the body, with great repose, God having for all eternity elevated it unto his glory. This holy Father departed this life the year of grace 1260. and of his conversion to Religion 52. hane merited to ascend unto heaven their to reign eternally, the same day that he received the habit of the holy Father saint Francis, becoming his true follower and disciple. The Perusians after death seeking stones to make him a tomb, found a sepulchre of marble, wherein was carved the history of the Prophett jonas, where they laid his body, according as he had prophesied.   

Of the revelation of the glory of this S.  
THE XLV. CHAPTER.  
A Person of notable sanctity saw in vision the holy Br. Giles accompanied with a great number of souls of Religious & others that then were dead, and coming out of Purgatory they with him ascended into heaven. He saw our lord JESUS CHRIST with a great multitude of Angels that came to receive him with music exquisitely melodious made by those Angelical quires: these blessed souls were with great honour entertained of our Redeemer into his kingdom, were he seated them on a seat of marvelous glory. at the same time that Br. Giles was sick of his last sickness, an other Religious fell also sick even to death, who was instantly prayed by a third Religious his Friend, that if it should please God to call him, he would reveal unto him his estate, if the divine Majesty would permit it: which the sick Religious promised. Wherefore he dying the same day that Br. Giles did, appeared to this his Religious friend, and thus spoke unto him: Br. give thanks unto God for that it hath pleased him to grant and give me his glory, delivering me with many other souls from the pains of Purgatory by the merits of Saint Giles. Which said he vanished. This Religious not daring to reveal this apparition to any, fell grievously sick: But conceiving that this sickness might be sent him for not divulging the glory of Br. Giles, he instantly called into his Covent some Frere Minors, to whom and to many other Religious he recounted the foresaid apparition, and was with all miraculously recovered.  

Notable prerogatives of Br. Giles.  S. Bonaventure said of this holy Br. Giles, that God had given him one special grace, which was, that whosoever did invocate him in matters concerning the salvation of their souls, were heard. Our lord wrought many miracles after his death, by his merits and intercession. He cured three persons of infirmities in their eyes, five that were lame, and two of pain in their feet, that hindered them from moving: three of the sqinancie, a woman in travel of child: two of agues, one of the stone, and many of divers other diseases.  
The end of the seventh book and second volume, of the first part of the present Chronicles.    

THE EIGHTH BOOK OF THE CHRONICLES OF THE FRIAR MINORS.  
WHEREIN IS DESCRIBED THE LIFE OF the glorious Virgin S. Clare, the institution of her rule, the conversion of S. Agnes her sister, and of an other S. Agnes, daughter to the king of Behomia.  

Of the intention of our Lord in the vocation of S. Clare, and of her country, her father and mother. Of a revelation unto her mother touching her sanctity, and of her birth.  
THE FIRST CHAPTER.  
SIX years after the conversion of the holy Father S. Francis, and the fourth year after the confirmation of his rule by Pope Innocent the third, the year of grace 1212. the omnipotent Father of light, having framed and sent into the world a new man, his servant S. Francis, by him to reform his faithful in this sixth age, would also that a valorous woman should by his work appear in the world to accompany that his great servant, to the end that of those two, should be new borne a perfect regeneration of the children of God. And as the first natural generation came of man and woman, as of an united beginning: so this spiritual generation of the imitators of the life and counsels of JESUS CHRIST, proceeded, in all the Church, and in all the estates and qualities of persons, of one same spirit of zeal, of perfection, of humility, and of powerty, from one man and one woman. And to the end it might not be unlike the creation, almighty God having first perfected his servant S. Francis, would frame of the rib or side of his life, doctrine and sanctity, the glorious Virgin S. Clare, his true and litigimate daughter in JESUS CHRIST for his companion, as zealous also of perfection and Angelical reformation. With great reason therefore hath she her place in the Chronicles of the Frere Minors. For she being a rib and party of the same Order, it is very requisite a special mention should be made of her sanctity of life, as we shall here perform. And if it be not according to her merit, shall at least be done with the least defect we can possible, being resolved to employ therein that little force of spirit which God hath given us, and this to the honour of his divine majesty, of his holy servant, and to the edification of souls.  

The country of S. Clare.  The glorious saint Clare was borne in the city of Assisium, scituat in the province of the Valley of Spoletum, which is a territory appertaining to the Roman Church. Her Father and Mother were noble, of a famous and very weathy famility: her mother was called Hortolana (which in our tongue may be termed Gardener) and not without mystery, considering she was to produce so noble and virtuous a plant in the garden of the holy Church. This woman was exceeding devout and complete in the fruits of good works, and albeit she were married, and consequently obliged to the care and government of her house and family, yet did she not omit, with all her power to be exercised in the service of God, and employed in works of mercy. 
The mother of S. Clare visited the holy land.  She was so fervent in the love of JESUS CHRIST, that with great devotion she passed the sea with many other Pilgrims, and visited those holy places which our Redeemer JESUS CHRIST God and man had consecrated with his holy presence, and returned exceedingly comforted and enriched with many merits. She also visited the Church of Th'archangel S. Michael on the mount Gargan, and with a pious and fervent desire visited the Apostles S. Peter & S. Paul in Rome: in such sort did that virtue and fervour in those days shine, in many holy persons, but now so weakened is the fervour of Christians touching visiting holy places, and the relics of our Lord and his SS. that it is almost lost, by the continual wars of heretics and of our sins. Now our lord began to poor out the abundance of his celestial gifts on the root, that afterwards the sprouts of greater sanctity might follow and disperse into bows. Neither would he that this devout woman Hortolana should be deprived of the consolations and knowledge of this grace: for being near her childbirth, she one day with great fervour prayed in a Church, and before a Crucifix, where she besought almighty God to deliver her from the danger of death in her childbirth which she much apprehended; and she heard a voice that said: Woman, fear not, For thou shalt safely and without danger bring forth a light that shall illuminate and lighten all the world. Being thus comforted and admonished by this divine answer; so soon as she was delivered of a daughter, she caused her to be called in Baptism, Clare, firmly believing that in her should be accomplished the splendour of the light promised, according to the providence and ordonnance of the divine bounty.   

Of the education, charity, prayer, mortification and virginity of saint Clare.  
THE II. CHAPTER.  
Saint Clare being borne into the world, she began incontinently to appear and to shine as a morning star in the obscure night of the world, for in the most tender years of her first infancy she already discovered evident signs of notable and pious works, wherein she made appear her natural worth, and the graces which God had communicated unto her: for being naturally of a very delicate constitution, he received of her mother the first foundations of faith: afterwards being inspired of God, to apply herself to virtuous and pious works, she showed herself to be a vessel aptly prepared for divine grace: and as she abounded in interior piety, as well by nature as by grace, towards poor beggars, so according to the small means which then she had, she supplied their necessities. And to the end her sacrifice might be more grateful unto God, the most delicate meats that were given her, for the nourishment of her little body, she hid, and gave it secretly to the poor. Thus did piety augment and increase in her, and nourished charity in her soul, preparing her to receive the grace and mercy of almighty God. Her greatest contentment was in prayer, whereby she was often sustained, made joyful, and comforted as by an Angelical milk, and in a most delicious manner elevated to the divine pleasures of the conversation of our lord JESUS CHRIST. In these beginnings, having no beads, she used in steed thereof certain little stones, some to serve for the Pater noster, and others for the Aves, and so she 
The first beads of S. Clare.  offered her prayers to God. Whereupon beginning to feel the first fervours of divine love, she judged that she must contemn all transitory appearance and painted flowers of this world: and being by prayer well instructed of the holy Ghost, she resolved as a wise spiritual merchand to have no more regard of terrestrial affairs, acknowledging them unworthy to be esteemed: and with this Spirit she did wear as an other saint Cecilie, under her gay apparel, a haircloth, so exteriorly satisfying the world, and interiorly her Lord JESUS CHRIST.  
But having attained the age of marriage, she was importuned by her Father and other kindred, to choose a husband. Whereto she would never consent, but used lingringes and delays, putting off and differing what she could, all human marriage, and ever recommended to our Lord JESUS CHRIST her virginity, with the other virtues whe● with she was endued, by such exercises endeavouring to please almighty God, that he might bestow on her his only Son for her Spouse. Such were the first fruits of her spirit, and such the exercises of her piety, so that being anointed with such a sweet and spiritual ointment, she yielded a most pleasing savour, as shop replenished with most delightful liquors, whose savours though they be shut up, discover and manifest themselves. In such sort that this holy virgin began, without her knowledge to be commended by her neighbours, the true same of her secret pious works so publishing themselves, that in an instant they were exceedingly spread abroad, and every where divulged.   

How the virgin S. Clare had knowledge of the virtues of the holy Father S. Francis.  
THE III. CHAPTER.  
THis virtuous virgin Clare hearing the great same of the admirable life of S. Francis, that then renewed unto the world the way of perfection in the same city, with a marvelous example of piety and virtue, and considering that many gentlemen did follow him, and that his life was already approved by our holy mother the Church, she exceedingly desired to see and hear this worthy servant of God, thereunto inspired by the sovereign Father of spirittes, to whom had already been presented the first fruits of their devotions, though differently. S. Francis having been advertised of this her desire, and having heard the bruit of her virtues and holy affections, desired also exceedingly to see her, and to confer with her, with intention to frustrate the world of so noble and precious a prey, to present her unto our sovereign Redeemer, to serve him in some notable enterprise, as preordained of God to despoil the great prince of the world. Neither did his divine Majesty fail, to open unto them the means: and to at ta'en thereunto, he inspired this virtuous woman to rely on a very honourable grave woman, that governed her in her house as her mother. And to the end this holy purpose might be sinisterly interpreted of men, and to hinder public murmur, she went out of her Father's house with this good womau, and found out the holy Father, by the fervour of whose pious discourses, she was presently inflamed with divine love, and moved by his holy actions which she admired, as seeming unto her more than human. And therefore she began very exquisitely to dispose herself to the effecting of the words of the holy servant of God, who having very lovingly entertained her, began to preach unto her the contempt of the world, and by evident reasons to demonstrate unto her, that all the beauty of things present is but a vanity, filled with false and deceit full hopes. Then he persuaded unto her pure ears, the honourable and amiable espousal of JESUS CHRIST, and counseled her to conserve that most precious pearls of virginal purity, for that glorious Spouse, who out of love he bore to the world being God became man and would be borne of a virgin. This holy Father solicited this affair and played the procurator as a Paranimph and Ambassador of the heavenly king. The holy virgin on her side beginning already to taste the sweetness of contemplation, and the proof of the eternal joys, the world began to seem unto her vile and contemptible as indeed it is, she as it were melting for the love of her celestial Spouse, whom she already desired with all her heart. thenceforth therefore she desprised precious stones, jewels, gold, sumptuous apparel, and all other worldly trash as filth and dung, and abhorring the detestable delights of the flesh, she resolved entirely to dedicate herself a lively temple to JESUS CHRIST, and to take him for the only Spouse of her body and soul: and so submitting herself totally to the counsels of the glorious Father S. Francis, him, next after our Lord, she took for guide and director of her life.   

How S. Francis drew the virgin S. Clare out of the world, and made her Religious.  
THE IV. CHAPTER.  
ANd to the end the most clear Mirror of her soul might not be stained and blemished with the dust of this world, and that the contagious secular life did not corrupt her innocency, the holy Father prudently endeavoured to sequester this virgin from worldly people. And the solemnity of palme-sunday approaching, the holy espouse of JESUS CHRIST, wit a great fervour of spirit repaired to this man of God, and most instantly demanded of him, when, and how she should make her retire from the world. Whereupon the holy Father S. Francis ordained, that one the day of the said feast she should go to the procession of palms with the people, decked and adorned the most richly and gorgeously that she could procure, and the night following going out of the city and withal out of all conversation of the world, she should change secular pleasures into lamentations of the passion of our Lord.  
Palme-sunday being come, the glorious S. Clare went in the company of her mother and other ladies to the great Church, where there happened a matter worthy to be recorded, as not done without the providence of the divine goodness. Which was, that all the other ladies going, as is the custom of Italy, to take holy palm, and S. Clare, out of a virginal bashfulness, remaining alone without moving out of her place, the Bishop descended the steps of his seat, and put into her hand a branch of palm.  
The night approaching she began to prepare herself for effecting the commandment of the holy Father, and to make a glorious flight and honourable retire from the world, in honest company. But it seeming to to her impossible to go forth at the ordinary and chieffest door of the house, she bethought herself to take the benefit of a back door, which (though it were damned up with gross stones and mighty blocks) she with an admirable courage, & a force rather of a strong man then a tender young woman, herself broke open. Thus then leaving her father's house, her city, kindred and friends, she with extraordinary speed arrived at the Church of our lady of Angels, where the Religious that in the house of God, were employed in pious watchings, received with burning wax lights in their hands, this holy virgin, that sought her Spouse and Redeemer JESUS CHRIST with a lamp not extinct and empty, but filled with divine love. And incontinently in the self same hour and place, having left and abandonned the immondicities of Babylon, she gave the world the ticket of defiance and repudiation before the altar of the sovereign Queen of Angels, where the glorious Father saint Francis, inspired of God, and neglecting all other worldly respect, cut off her hair: then he clothed her with a poor habit of the Order, rejecting the jewels and gorgeous attire which she brought, to be given to the poor of JESUS CHRIST. It had not been in deed convenient that the new Order of flourishing virginity towards the end of the world, should otherwhere begin then in the Angelical Palace of that most eminent lady, who before had alone been a mother and Virgin, and consequently more worthy than all others. In the very same place had the noble chivalry of the poor of JESUS CHRIST, the Frere Minors, their beginning under the valorous Captain saint Francis: to the end it might evidently appear that the mother of God in this her habitation engendered and produced the one and the other Religion. And so, as this new espouse had raceaved the habit and ensigns of holy penitence before the altar of the most sacred virgin Mary, the humble servant was accepted by JESUS CHRIST for his espouse, and the glorious Father saint Francis conducted her to the Monastery of saint Paul in Assisium, where were Religious women of the Order of S. Bennet, there to remain till almighty God provided an other Monastery.   

How much the kindred of S. Clare laboured to retire her from Religion, and how she was conducted to S. Damian.  
THE V. CHAPTER.  
THe kindred of this holy virgin understanding what she had done, and the bruit of her resolution being divulged over all the city, many of the kindred and friends of her Father and mother assembled and consulted, to prevent this virtuous virgin of her holy resolution: and coming to the monastery of the Religious of saint Bennet, whither she was retired, they purposed to execute by violence what they could not compass by human reasons, trying their forces against that meek lamb of JESUS CHRIST, and by their malice and perverse counsel, seeking to delude that simple dove: then did they make her deceitful promises, exhorting her to retire herself from such base condition and abjection, demonstrating unto her that it was a matter unworthy her noble descent, and that never the like happened in the city. But the virgin firm and stable in JESUS CHRIST, approaching to the Altar, discovered her haireless head, alleging that she could no more be separated from the service of JESUS CHRIST, for whose love she had already forsaken all the world and themselves also; and the more they tormented her, the more was her heart inflamed in the love of JESUS CHRIST, he supplying her with new forces to resist. Thus for many days together disturbed with many injuries, she endured great contradictions in the way of God: and albeit her kindred persevered in their attempts to withdraw her from her pious design, her fervour yet did never wax cold, nor her heart feeble: but on the contrary, so many injurious words and violent threats did so confirm her confidence in God, that her kindred were constrained to forbear any more to vex and disquiett her, retiring themselves as all ashamed and confounded. Thus did almighty God make appear, how much the power of those that are his, though of themselves feeble, did exceed the strong and puissant of the world.  
But in regard that her soul had not perfect repose in that place, she was by the holy Father saint Francis placed in the Church of saint Damian, & there as in secure harbour, she cast the anchor of her soul, without ever changing place, neither in respect of the great restraint thereof, nor for fear of solitude, this church being without the city. This was the Church in reparation whereof the glorious Father S. Francis laboured in the beginning of his conversion: and where also he offered money to the Chappelaine to repair it: this holy Father being also in this church and praying with abundance of tears, merited to hear the voice of the crucifix, before which he was, that thrice reiterated unto him: Go Francis and repair my house, which as thou seest is ready to fall. The glorious virgin Clare for the love of her heavenly Spouse, shut herself up in that little place, and there imprisonned herself, during her life sequestering her body from the turbulent tempest of the world. This silvered dove there building her nest in the concavities of that church, engendered the college of Virgins of our Lord JESUS CHRIST, there institued a holy Covent, and gave a beginning to the Order of poor Religious women, and thus being settled in the way of penance, she battered the hard turfs of her members, with the coulter of the cross, and perfectly sowed the seed of sanctity and justice, making with her very soul steps and traces of vertuove progress for them that were to follow her.   

How the Virgin Agnes, sister to S. Clare, was by her fervent prays converted, and of the persecutions she endured by her kindred, and how she was miraculously freed of them.  
THE VI CHAPTER.  
Saint Clare had a younger sister, who both in regard of blood and of poverty was really her sister, she exceedingly desiring the conversion of this young virgin, never failed in her most fervent devotions, which in her first days she offered to almighty God, the most devoutly she possibly could with a perfect affection, to beseech him, that as she had lived with her sister in the world, there might be also between them a union of body and will in his service, most instantly Importuning him to make appear to her sister whom she had left in her mother's house, what a notorious deluder the world is, and how full of discontentment: and on the contrary how sweet and contentful is JESUS CHRIST, and that consequently he would please to change her desired resolution of carnal marriage, and cause her to embrace the union of divine love, and to take for Spouse the king of glory. Now in regard that our lord had already settled such an amity between these two sisters, that their separation was afflictive and troublesome unto them (though then their desires and wills were far different) he made no delay to favour this his devout suppliant, even in this first petition, which she so instantly required of him, and which his divine Majesty so readily granted. Sixteen days then after her conversion, her sister Agnes inspired of God, with a strong and prompt resolution gave a slip and farewell to the world, and came to her sister Clare, to whom discovering the secret of her heart, she said, she was resolved to serve God in her company. Which the glorious Clare understanding, she most amiably embraced her, and with a very joyful and contented countenance said: My most dear sister, I give infinite thanks to our lord JESUS CHRIST, that it hath pleased him to hear me, and deliver me from the affliction I endured for your sake. This noble conversion of Agnes by the prayers of her Sister Clare, was seconded by as many contradictions of her kindred: for these blessed sisters serving our lord JESUS CHRIST and imitating his steps, she that had most taste of God and was in highher progress, instructing her sister Novice: their kindred knowing that Agnes was with her sister Clare, twelve men of their nearest blood, as Brothers, Uncles, and cozen germans, assembled to assault them and to combat the espouses JESUS CHRIST. The day following then, with an extreme rage and fury they came to these holy virgins, yet at their first coming, dissembling their lewd intention, they showed them some favourable countenance: then addressing themselves to the virgin Agnes, despairing of all opinion to withdraw S. Clare from her holy purpose, they demanded of her wherefore the was retired into that place; then willed her to deliberate and resolve to return with them to her father's house. Whereto she answered, that she was resolved, the grace of God assisting her, to remain with her sister: which answer one among them disdaining, full of passion and transported with choler, took her by the hair, and gave her many blows with his feet and sistes, then used all his force to pull her out of the place, which at length by the help of the others he performed: for taking her in their arms, they forcibly trailed her out. But this little daughter of JESUS CHRIST, seeing herself violently wrested by those furious lions out of the arms of her God, she began to cry to her sister, help me sister, and permit me not to be separated from our Lord JESUS CHRIST and your loving company. Her carnal kindred trained a long the valley this virgin of JESUS CHRIST against her will, and in despite of her feeble, though courageous resistance, renting her clothes from her tender body. In mean while saint Clare unable by other means to relieve her sister, had recourse to prayer, with abundance of tears beseeching God to vouchsafe to give a courageous confidence to her sister, that his divine favour defending his faithful servant, human forces might be overcome, and our lord heard her: for at the instant of her prayer, the body of the virgin Agnes, miraculously became so weighty, that her kindred were at length enforced to leave her one the ground. And albeit so many men and their servants put all their forces to lift her up, yet could they never do it, but called labourers & worckmen of the vineyards that wrought thereabout to assist them, yet their great number no more availed than the lesser. Finally the forces failing of her kindred and those that attempted to assist them: they acknowledged the miracle, though scornfully, saying: It is no marvel that she is so weighty she having been all night, as lead, whereupon Signior Monalde her uncle in extreme passion, lifting up his arm to strike her he presently felt an extreme pain therein, which did not only torment him for the present, but a long time after. Hereupon S. Clare (after her prayer) arriving, besought her kindred to forbear in vain to contend with God, and to leave unto her the care of her sister, who lay as half dead. They perceiving that they would never stagger in their pious resolution, being exceedingly wearied, left the two sisters together. This troop then being departed, the tormented Agnes arose from the ground full of joy in JESUS CHRIST, for whose love she had fought and overcome in this her first conflict, against the world and his Prince the devil, by favour and assistance of divine grace; and her sister ask her how she felt herself, she answered, that notwithstanding all the affliction they had procured her, by buffets, beatings, spurns with their feet and fists, tearing by the hair, training her through stony ways, she had felt in manner nothing, especially by the virtue and force of divine grace, and next by the merits of her good prayers. Shortly after the holy Father saint Francis cut off her hair, leaving her still her proper name, Agnes, in memory of the innocent lamb JESUS CHRIST, who offering himself in sacrifice to his Father, gave resistance to the world, fought valerously and overcame. And so the holy Father instructed her with her sister, and taught her the way of God, in such sort that she so increased and profited in Religion, in virtue and sanctity, that she was an admiration to all the world.   

Of the humility of the Virgin saint Clare.  
THE VII. CHAPTER.  
PRofound humility was the first assured stone and foundation which the holy Virgin laid in the beginning of her Religion, after she had began to labour in the way of God, so to advance and set forward the building of all other virtues. She vowed obedience unto saint Francis, which vow in all her life she never transgressed; and for three years after her conversion she desired rather, with great humility to be subject, than a superior shunning the title and office of Abbess, taking more content to serve among the servants of JESUS CHRIST, them to be served. But being at length by the holy Father saint Francis thereunto constrained, she undertook the government of the Religious, which bred in her heart more fear than presumption, so that she rather continued and became a servant, then free from subjection. For the more she seemed to be raised to the office and title of dignity, the more did she repute and esteem herself vile, and the more showed her self ready to serve, and made herself more contemptible than all her Religious, both in habit and base service. She disdained not to do the office of servants, giving water to the Religious to wash, whom she made often to sit, herself standing and serving them at table. When she commanded any thing, it was unwillingly, rather desiring to do, then to command others. She performed to the sick all kind of services, were they never so loathsome, as to make clean the immondicities and filthiness, shunning with so worthy a spirit, the loathsome actions, nor abhorring or disdaining the most offensive savours. She often washed the feet of the lay sisters, when they came from abroad, made them clean, and with great humility kissed them. It one time chanced, that washing the feet of a servant, and offering to kiss them, the servant unwilling to permit such humility, pulled away her foot to avoid it, but she did it so rudely, that she gave the holy virgin a dash on the face. Yet so far was this Saint from being offended therewith, that on the contrary she mildly took the foot of the servant again, and kissed the sole thereof. Thus did this true espouse of God accomplish the doctrine of JESUS CHRIST, and 
joa.  the example which he left when he washed the feet of his Apostles.   

Of the voluntary poverty of the Virgin saint Clare, and of her zeal to that holy virtue.  
THE VIII. CHAPTER.  
THis holy virgin made a union and correspondence between her poverty in all external things and her holy poverty of spirit, and first at the beginning of her conversion she made sale of her patrimony and birth right, all which distributing unto the poor of JESUS CHRIST, she reserved nothing to herself. Having so abandoned all the world exteriorly, and enriched her soul interiorly, freed of the burden of worldly affairs, she ran far more lightly after JESUS CHRIST, and thetby contracted such an inviolable amity with holy poverty, that she would have possession of no other thing then the glorious JESUS CHRIST, nor would she permit her spiritual daughters to possess any thing else. And with this evangelical traffic, she purchased 
He is too covetous whom God doth not suffice.  the most precious pearl of celestial desire, in place of all the other things which she had sold, acknowledging that the same could in no sort be enjoyed together with the distraction and occupation of temporal things. Giving instructions to her Religious, she would sometimes say unto them, that this their company should be then grateful to God, should become very rich in poverty, and should by such mean conserve itself firm and stable, if it were always fortified and environed with the rampires and strong bulwarckes of poverty. She also admonished her beloved daughters in our Lord JESUS CHRIST, to conform themselves to him lying poor in the bed of poverty, who was no sooner borne, but was by the most sacred virgin his mother laid in the narrow crib.  
Now desiring to entitle her rule by the title of poverty, she demanded of Pope Innocent the fourth the privilege of poverty, who as a a Magnanimous Prelate rejoicing at the great fervour of this holy virgin, exceedingly commended this her devotion, assuring himself that the like privilege had never been demanded of the Apostolic sea. And to the end a new and extraordinary favour might answer this new and unaccustomed demand, the holy Pope with an exceeding contentment wrote with his own hand the first patent of the privilege. Which Pope Gregory the ninth his predecessor, of holy memory, had also done, who with a Fatherly affection loving this espouse of JESUS CHRIST, once gave her counsel, in consideration of the diverse alterations of matters, and the strange events of times, yea and in regard of the perils of future ages, to be content that her Order might have some possessions, himself offering to bestow it on them: but she courageously withstood it, and as a true, poor, and legitimate daughter of the Patriarch poor S. Francis, would never accord thereunto. The Pope alleging that if she feared the breach of her vow, he would absolve her thereof. This Virgin very humbly answered him in these terms: Holy Father, I shallbe very joyful if it please your holiness to absolve me of all my sins. But to free me from performing the Counsels of God, I will accept no absolution. This holy virgin with an exceeding joy received the morsels of bread which the Religious brought from begging, and had gotten for the love of God: But she was much troubled when she saw whole loaves. She laboured much to conform herself in all conditions of perfections of perfect poverty with him that was poorly crucified: And in such sort that no transitory thing might separate the most poor virgin from her beloved, nor hinder her from her most ardent fervour to follow our Lord JESUS CHRIST.   

Of the miracles of the poverty of the glorious S. Clare.  
THE IX. CHAPTER.  

With a little loaf she fed two families.  IT happened one day that the glorious virgin S. Clare knew that there was but one only loaf of bread in her Covent, and so the hour of dinner being come, she called the despensier, and willed her to cut the loaf she had in her custody in two, and to send the one half to the Religious that were without, and to keep the other for themselves, whereof she should make fifty portions, there being so many Religious, and then should set it on the table of poverty. Whereto the despesier answered that the miracles of JESUS CHRIST were needful to make so many portions of so small quantity of bread. But S. Clare replied: Daughter do only what I command thee: the Religious went presently to effect the commandment of her Abbess: who in the mean while, together with all the Religious applied themselves to prayer, presenting their devotions and tears to their Spouse JESUS CHRIST, and instantly by his bounty the little the morcles of bread so augmented in the hands of the despensier that cut it, that they sufficied to feed all the Religious.  
It happened an other time that the servants of JESUS CHRIST wanted oil, so that they had not sufficient to dress meat for the sick: S. Clare being advertised of this necessity, took a pot, which as mistress of humility she washed with her own hands, than sent it to the turn wheel, that a Religious man there might take it to go demand oil for the love of God. Having to this effect caused to be called a Religious man to send him (as matters do not succeed as men propose, but according to the pleasure of the divine and merciful providence) S. Clare having recommended this necessity to almighty God, the said Religious found the pot full of pure oil; which perceiving, he thought the Religious within had required it without need; and with a kind of murmur he said: I know not why the sisters have called me, their pot being full of oil: So the miracle was discovered. Almighty God did often also by extraordinary means supply the necessities of his poor servants, by the meritorious prayers of saint Clare.   

Of the austere mortifications, abstinences and fast of S. Clare.  
THE X. CHAPTER.  
I Doubt whither it be not more expedient to conceal, then to divulge the admirable affliction and rude penance of saint Clare, because this holy virgin hath performed such extreme mortifications, that many who shall read them acknowledging themselves cowards & overcome in this conflict, (as all we are) and put into admiration at these marvelous acts, will perhaps call in question her prowesses, which is to oppugn the very truth. Is it not a great matter that using one only habit all patched, and a poor cloak of the grossest cloth, she rather covered her body then defended it from the importunities of the seasons? But it is more admirable that she never wore stockings, shoes, nor other thing on her feet, after she became Religious. It was also a strange matter, that she fasted daily and never failed for whatsoever occasion that happened. She never lay on mattress, though that were no singular praise unto her, all her Religious doing the like. This espouse of JESUS CHRIST wore more than the rest a haircloth as great as half a tunicle, made of hogs hair, the hair next her flesh being half shorn: She also wore a hair cloth, which a Religious very importunately once borrowed of her: but proving it to be so rude and sharp, she restored it to saint Clare three days after, more readily than she had joyfully borrowed it. Her ordinary bed was the bareground, except sometimes she slept on dry branches or twigs, using for a pillow a block of wood. But in regard that the rigorous life wherewith she so afflicted her body brought her to sickness, the holy Father saint Francis commanded her to lie on chaff. The rigour of her abstinence in her fasts was such, that she could not maintain her body in life, so little did she eat, but that it is easy to judge she was sustained by divine virtue. When she had her health, she fasted all the Aduent and Lent; and from Alsaintes to Christmas with bread and water the sundays excepted: and which is more admirable, three days of the week, monday, wednesday and friday of the lent, she did eat nothing at all: so that the commandment of fast, and the rigour of her voluntary mortification seemed to have a contrariety each with other, because the eve of a perfect or commanded fast, she used but bread and water. Neither must it be admired if such a rigour of so long continuance, bred many infirmities in this holy virgin, which wasted her forces, and overthrew all her natural strength and health of body. The devout Religious daughters of this holy mother, had exceeding compassion of her, and very bitterly lamented her voluntarily procuring her own death. For remedy whereof, saint Francis and the bishop of Assisium forbade her those three days of fast, which every week she cruelly inflicted on herself, and commanded her not to pass one day without taking at least an ounce and a half of bread to conserve her life. And albeitt such grievous affliction of the body do accustom to breed also some affliction to the heart, yet did the contrary succeed in her; for she carried a countenance so gracious and joyful in all her austerities, that she seemed, either to have no feeling of them, or not to fear any inconvenience thereof; Yea, she in a sort scoffed at corporal afflictions: which sufficiently demonstrated that the spiritual joy wherewith she was interiorly nourished, appeared exteriorly in her holy face, because the true love of the heart, always maketh corporal afflictions easy and light.   

Of the devotion and spiritual profit which the fame of the glorious S. Clare procured over all the world.  
THE XI. CHAPTER.  
THe fame of saint Clare began within little time to spread over all Italy, which caused women from all parts to begin to run after the odour of the precious liquor of her fanctity. The virgins after her example approached unto JESUS CHRIST and made him presents of their virginity. Married women endeavoured to live more chaste and virtuously: Gentlewomen and Ladies contemning their fair houses and sumptuous tables, shut themselves into monasteries, esteeming it a great glory to live in strict penance for the love of JESUS CHRIST. This Saint was also a spur unto men, to excite in them a violent fervour, and principally to youth, that began to take courage in the contempt of the world, and by example of the frailer sex, to fight against the temptations and deceitful pleasures of the flesh; Many married persons with mutual consent obliged themselves to continency, the men entering into Coventes of men, and the women into monasteries of Religious women. The mother induced the daughter to serve JESUS CHRIST, the daughter the mother, one sister an other, and briefly each one by a holy envy desired to serve JESUS CHRIST, all seeking to participate of the evangelical life which by this espouse of JESUS CHRIST, was demonstrated unto them. An infinite number of virgins that by her fame were induced to piety, unable to become Religious, or to leave their Father's houses, endeavoured yet to live therein religiously, leading a regular life without rule. S. Clare by her example produced such branches of salvation, that it seemed the saying of the Prophett was to be accomplished in her: The fruits of the desolate and barren, are far greater than of the married. Whiles these matters thus proceeded in Italy, the descent of this benediction, which distilled down in the valley of Spoletum, grew, by divine providence to so spacious and large a flood, that the violent current thereof over flowed all the cities of the holy Church, so that the novelty of such admirable things, was speedily divulged over all the world, and with such praise and admiration gave such lustre, that the nature of her virtues filled with splendour the chambers of great ladies, and penetrated even into the great palaces of Duchess', yea those most pure beams of her brightness pierced into the very cabbinettes of Queens and Princesses, in such sort that eminency of blood and height of nobility submitted & debased itself to follow the steps of this glorious Virgin, many rejecting the beams of their honour, and the sublimity of their estates, so that some ladies that could have been married to kings and dukes, induced by the fame of saint Clare, took upon them the practice of strict penance: and many already married to men of great nobility, desired in their estate to imitate this servant of JESUS CHRIST. An infinite number also of cities were in this example adorned with Monasteries of young women: The fields, and mountains were ennobled and enriched with the structures of these celestial buildings. The exercise and honour of chastity did multiply in the world, saint Clare carrying the standard of the Order of Virgins, which being almost extinguished, she restored to perfection reneweing it by the blessed flowers of her example and conversation. But returning to the history, let us speak of the perfection of the prayer of this glorious Virgin, by mean whereof she obtained of God so great graces for herself and her daughters.   

Of the fervent and perfect prayer of the Virgin, S. Clare.  
THE XII. CHAPTER.  
AS saint Clare was mortified in her flesh, and far remote from all corporal recreation, so did she continually busy her soul in devotions and divine praises. This virgin had fixed and imprinted the subtlety of her fervent desire in the eternal light: & as she was remote from earthly occupations and rumours, so did she the more lardgely dilate the bosom of her soul to the influence of divine grace. She continued in long prayer together with her Religious after compline, the rivers of tears that flowed from her eyes awakening and bathing the hearts of her companions: When the sleep of others gave her opportunity to be solitary, being often in prayer, she would lay her face against the earth bathed with tears, kissing it sweetly and with such contentmenr, that she seemed always to hold in her arms her Spouse JESUS CHRIST, at whose feet her tears trickled down, and her kisses left their impressions.  
It happened one time, that as this holy virgin powered out her tears in the silent of the night, the Angel of darkness appeared unto her in figure of a black young man, saying: If thou continuest this extreme weeping thou wilt become blind. Whereto she answered: He that is to see God, cannot be blind. Wherewith the devil being confounded vanished and fled. The same night this S. being in prayer, after matines, all bathed in tears, the temptor appeared again unto her and said: Weep not so much, unless thou wilt have thy brain to melt and distil, in such sort as thou shalt avoid it at thy eyes and nostrils, and therewith shalt have thy nose crooked. S. Clare with great fervour answered him: He that serveth JESUS CHRIST can have no crookedness, and presently the wicked spirit disappeared. Many signs did discover & make known the great alteration she received in herself, in the fervour of her prayer, and how sweet and delectable the divine bounty was unto her in this joy and holy conversation: for when she returned from prayer, she with admirable contentment, brought words inflamed with the fire of the altar of God, which kindled the hearts of her Religious, and procured in them a great admiration at this extreme sweetness that appeared and flashed out of her face. It is without doubt, that almighty God had coupled and conjoined his sweetness with her poverty, and did manifest exteriorly in her body, that her soul was interiorly replenished with divine light. In this manner did she ordinarily live full of so supreme delights, passing over this deceitful world with her noble Spouse JESUS CHRIST, and being on this wheel of motion, she was thereon sustained with an assurance and firmity of virtue, very stable, and preserved with the celestial elevation of her soul, in the height of heaven, keeping the treasure of glory securely shut up, with in a vessel of flesh, here below on earth. This holy virgin accustomed to call up the younger Religious a little before matins, and to awaken them with the ordinary sign, to excite them very often to praise God. All her Religious sleeping, she did watch, lighted the lamp, & rung at matins, so that negligence found no entrance into her monastery: nor sloth had there any place. She also, by the sting of sharp repreprehension, and of her lively and effectual examples, expelled tepedity and ircksomnes in prayer and the service of God.   

How the Moors were expelled the Monastery, by the prayers of S. Clare.  
THE XIII. CHAPTER.  
THis being the place where we should record the miracles of this holy virgin, it is not convenient that we pretermitt them in silence: for as the marvelous effects of her prayer are veritable, so also are they worthy of honour and reverence. In the time of the Emperor Federick the second, the holy Church in divers places endured great persecutions, but particularly in the valley of Spoletum, which being subject to the Roman Church, dranck of the vessel of wrath of this mischievous tyrant, his captains and soldiers being scattered over the fields as grass hoppers, with sword to murder people, and with fire to burn their houses. The impiety of this Emperor did so augment, that he had assembled all the Moors that dwelled on the mountains and among the deserts, to make himself the more fearful unto his vassals: and after he had by large promises gained these Moors, and disposed them into divers places, he gave them at length for retire a very ancient but ruined city, which yet to this present is called, Moura des Mores, which they fortified, and then thither retired about twenty thousand fight men, who did much mischief over all Apulia, and in other Christian places. These enemies of the faith of JESUS CHRIST came one day unexpectedly towards the city of Assisium, who being already close to the ports, a great number of them came to the Monastery of saint Damian, as a lewd and dissloyall nation that continually thirsteth after the blood of Christians, and dareth to commit indifferently all kind of execrable acts, without either shame of men, or fear of God. These Moors than broke even into the Monastery of saint Clare, where she was with her Religious daughters, who had their hearts surprised with an extreme terror: but much more when they heard the barking and cry of those dogs so near them, so that they were even dying with the apprehension, not knowing where to seek relief, nor of whom to hope for deliverance from so eminent peril, but by the merits of their holy mother, Whom with infinite sighs and tears, they advertised of what they heard and saw. This holy virgin (though sick) encouraging her Religious, caused herself with incredible constancy to be carried to the gate of her Monastery, at the entry whereof in the sight of all her enemies, she with very great reverence placed the most blessed sacrament of the Eucharist, in the pix before which falling prostrate on the earth, she with abundance of tears thus spoke to her beloved Spouse JESUS CHRIST: Is it possible my God, thy will should be, that these they servants, who cannot use material weapons to defend themselves, and whom I have here brought up & nourced in thy holy love, should now be delivered into the power of the Infidel Mores? Oh my God Preserve them if thou please, and me likewise: for albeit thy divine Majesty hath committed them to my government, yet is it not in my power to defend them from so great a peril, sith this protection cannot be but by a work of thine omnipotency: Therefore do I recommend them to thy divine Majesty, with all the affection that I am able. As soon as this holy virgin had sent these prayers unto heaven, she heard a voice so delicate as if it had been of a sucking child, that said: I will protect you for eue●: The holy mother did not yet give over to present her prayers, saying: My God, I humbly beseech thee, if so it be thy holy will, to preserve and defend this thy city of Assisium, which doth nourish us for the love it beareth to thy divine Majesty. Whereto God answered: This city shall suffer much, but in the end I will by my favour defend it. saint Clare having heard so gracious news, lifted up her face bathed with tears, and comforted her beloved daughters, saying. Dear Sisters, I assure you that no evil shall befall you: only be careful to have a firm faith and confidence in JESUS CHRIST. The divine assistance made no long delay: for the presumption and rage of the Moors was incontinently cooled, so that a sudden unknown terror having surprised them, they speedily retired over the walls which they had scaled and over leapt, to enter: They being thus by the virtue of the prayer of saint Clare expelled, she privately called the Religious that had heard the said voice of God, and commanded them, that howsoever it were▪ they should not divulge what they had heard, during her life.   

How the city of Assisium was an other time delivered by the prayer of this holy Virgin.  
THE XIV. CHAPTER.  
ON an other time, one of the principal Captains of the Emperor Federick called Vital d'Auerse, a man very ambitious of glory, full of courage and a notable captain, conducted his troops to besiege Assisium, and having encompassed it, he exposed to waste and spoil the plain country thereabout, making a total ruin even to the very trees which were hewed down, and then framing his siege, he uttered menacing and vaunting oaths, that he would not stir thence, till he had given the city a victorious assault: and so this siege so long continued that the besieged began to loose courage, as wanting many things extremely needful unto them. Whereof this holy servant of JESUS CHRIST being advertised, sighing in her heart, she called all her Religious, to whom she thus discoursed: My dear sisters, you know that all our necessities have ever been supplied by the charity of this city; so that we should prove very ungrateful, if we should not according to our ability assist them in this extreme necessity: then she commanded to be brought her, ashes, and all her Religious to discoif their heads, and to give them example she began to cover her bare head with ashes, wherein all the other Religious following her, she said: Go ye to our Lord JESUS CHRIST, and with the greatest humility and most fervent prayers that you can possible, demand of him the delivery of your city. It cannot be expressed with what fervour and tears these devout virgins incessantly offerred their prayers and tears unto God, one entire day and one night, demanding mercy in behalf of the said city besieged by their enemies. These prayers and tears were of such force and virtue, that the omnipotent in bounty and mercy had compassion of them, and from the day following sent them his puissant assistance, in such sort that the enemies camp was defeated, the captain constrained shamefully and in despite of his forces without sound of trumpet to raise his siege: for he fled without ever after troubling the Assisians, being shortly after slain.   

Of the reverence and devotion which S. Clare had to the most B. Sacrament, and of the virtue of her prayers against the Devils.  
THE XV. CHAPTER.  
THe devotion of S. Clare towards the most precious Sacrament of the Altar was such, that she made it apparent in many of her actions: for though she were most grievously sick in her bed, yet would she so dispose herself therein, and be so propped and stayed up that she might conveniently spin, an exercise which she exceedingly affected, and wherein she desirously employed herself, and did it delicately: and with the thread of her labour, she caused to be woven very curious and fine cloth, which she employed in furniture for the chalice. She one time got made 50. corporals which she sent in cases of silk to many Churches of the valley of Spoletun. When she was to receive the most sacred Sacrament, before she presented herself thereunto, she was always bathed in tears, and so with exceeding fear approaching, she did reverence him that was hidden in the Sacrament, as acknowledging him to be the same that governeth heaven and earth. Therefore did the devils so much fear the prayer of the espouse of JESUS CHRIST S. Clare, as they have sundry times declared.  
A very devout woman of the bishopric of Pisa came to the monastery of S. Damian to thank God & his servant S. Clare, for having been by her merits, delivered of five devils that possessed her, which in going out of her body, confessed that the prayer of S. Clare did burn them, and to their great confusion expelled them out of the human bodies which they possessed.   

Of a marvelous consolation which S. Clare received on the feast of the most holy Nativity.  
THE XVI. CHAPTER.  
AS the glorious S. Clare was always in her sickness with a lively memory mindful of her beloved JESUS, so was she correspondently visited by him in her necessities. As once in the night of the Nativity when the world and Angels did so solemnly feast for the birth of our Redeemer, all the Religious went to the quire to Matines, and left their holy Mother accompanied only with her grievous infirmity: wherefore having begun to meditate on the great mystery of that night, and lamenting exceedingly that she could not assist at the divine service, she sighing said. O my God, thou seest how I remain here alone! and ending this, she began to hear the Matins that were sung in the Church of S. Francis in Assisium, very distinctly understanding the voice of the Religious and the very sound of the Organs: yet was she not so near the said Church as she might humanly hear what was song there: but it must necessarily be concluded, that this was miraculously done in one of these two sorts: either that the singing of the said Religious was by the will of God carried to S. Clare, or her hearing was extended extraordinarily, and by special grace of God, even to our Lady of Angels near unto Assisium. But this S. was further favoured by a divine revelation, which exceedingly comforted and rejoiced her for she was by almighty God esteemed worthy, to see in spirit his holy crib. The morning following, her Religious coming to see her, she said: Dear sisters, blessed be our Lord JESUS CHRIST, that it hath pleased him, not to leave me alone, as you have done: but know that by the grace of his divine Majesty, I have heard all the solemnity and all the service that this night hath been performed in the Church of our holy Father S. Francis.   

Of the spiritual doctrine wherewith S. Clare nourced and elevated her daughters.  
THE XVII. CHAPTER.  
THe virgin S. Clare acknowledged that she was committed to the Palace of the great king, for governess and Mistress of his dear espouses, therefore did she teach them a sublime doctrine, and did comfort and assist them with such love and pity, as with words cannot be expressed. First she taught them to clear their souls of all rumours of the world that they might the more freely attain to the high secrettes of God. She also taught them to have no affection to their carnal kindred, and entirely to forget their own house, the better to please JESUS CHRIST. She admonished them also to surmount and misprise the necessities of the body, and to get a habit of repressing the deceipts and appetites of the flesh, by the bridle of reason. She likewise taught them that the subtle enemy, armed with malice continually addresse●h his hidden snares to surprise the pure souls, and that he tempteth the pious in other sort then worldlings. Finally she would have them so employed in handy labour for certain hours, that they might afterward be more promptly prepared to the desire of their Creator, by the exercise of prayer, which after their labour they should undertake, not leaving for such pain, the fire of holy love, but rather by it, expelling the tepedity of devotion already purchased. There was never seen a stricter observation of silence then among them, nor a greater form and example of virtue. Never was there seen done in this holy house one act of vanity, neither by word, nor signs, nor was there discovered by any vain discourse any desire of lightness, so much were they mortified. Their holy mistress gave good example by words and by her pious & brief documents, she taught her duciples fervent desires, admonishing them to possess and conserve them under the keys and custody of strict silence. By mean of deuou● Preachers she procured to her daughters, the holy word of God, whereof her own was not the least part, she being filled with contentment and joy when she heard the word of God preached, would with such devotion and consolation rejoice in the memory of her sweetest Spouse JESUS CHRIST, that one time hearing the sermon of Brother Philipp de Adria, a most famous preacher, there was seen before this holy virgin a most beautiful child, which there remained during almost all the sermon, comforting her with his joyful delectations, of which apparition she received such a sweetness and delight, as she could no way explicate.  
Albeit this most prudent virgin had never studied, yet did she much delight to hear a learned man preach, well knowing that under the words of science lay hidden the sweetness of spirit, which herself more subtlety obtained and tasted with more savour. She accustomed to say, that the sermon of whosoever preaching the word of God was exceeding profitable to souls, considering that it is no less prudence to know how sometimes to gather beautiful and sweet flowers from a 'mong gross and rude thorns, then to eat fruits of a good plant.  
Pope Gregory the ninth one time at the instance of divers Prelates, commanded that no Religious should preach at the monastery of poor Religious women without his express permission: wheratt the pitiful mother complaining, in regard that thenceforward her daughters should seldom be spiritually fed with holy doctrine, with tears she said: Let then all my Religions be taken hence, sith they are taken away who gave us the food of spiritual life. And with all sent away the Religious that appertained to her monastery to serve them in getting almose abroad, refusing to have Religious that should provide them bread to relief the body, sith they were deprived her that gave them bread to nourish their souls. Whereof his Holiness being advertised he revoked his prohibition, referring all to the disposition of the General of the Frere Minors.  
S. Clare had not only care of her daughter's souls, but of their bodies also that were feeble and tender, for whose necessities she provided with exceeding fervour and charity. For she often in the night when it was cold went to visit and cover them, whiles they slept. And if she found any overmuch benumbed with cold, or otherwise in ill disposition through strict observation of the common rigour, she commanded them to take some recreation, till their necessities were satisfied. If any of her daughters were troubled with temptations, or were sorrowful or melancholy, she would call her a part and lovingly comfort her. Sometimes she would fall to the feet of those that were heavy and afflicted, to put away the force of their grief by her motherly cherishinge, for which they yielding themselves to this their holy mother, did not prove ingrateful. They reverenced the office of Prelature in their mistress, and followed the conduct of so diligent and secure a guide, and aiming their actions by the espouse of JESUS CHRIST, they admired the excellency of such a sanctity and charity.   

Of the devotion which Pope Gregoire the ninth bade to the virgin saint Clare, and of a latter which he wrote unto her whiles he was yet Cardinal.  
THE XVIII. CHAPTER.  
POpe Gregory the ninth had a marvelous confidence in the prayers of saint Clare, having experienced their great virtue & efficacy, and often times when he was in any difficulty, both whiles he was Cardinal and bishop of Hostia, and afterwards when he was Pope, he would by letters recommend himself to this glorious virgin, demanding help of her, because he knew of what importance her assistance was; this being in him not only a great humility, but also worthy to be diligently imitated, to see the vicar of JESUS CHRIST on earth to beg help of a servant of God, in recommending himself to her prayers. This great Pastor knew well what divine love could do, and how freely pure virgins do find the port of the consistory of the divine Majesty open. There is extant a very devout letter of this Pope, written to saint Clare whiles he was Cardinal, which is here inserted to make appear that the spirit of God made his residence in this Prelate, and what devotion he carried to the sanctity of the glorious saint Clare.  
To the most dear sister in JESUS CHRIST and mother of his holiness, sister Clare the servant of JESUS CHRIST, ugolin miserable sinner, Bishop of Hostia recommendeth himself, what soever he is and what he may be. Well beloved sister in CHRIST JESUS, since the hour that the necessity of my return separated me from your holy speeches, and deprived me of that pleasure to confer with you of celestial treasures, I have had much sorrow of heart, abundance of tears in mine eyes, and have felt an extreme grief. In such sort that if I had not found at the feet of our Lord JESUS CHRIST the consolation of his ordinary piety, I fear I had fallen into such anguishes as my spirit would have forsaken me, and my soul would have utterly melted away, and not without reason, because that joy failed me, with which I discoursed with your good company of the body of our Redeemer JESUS CHRIST and of his presence on earth, celebrating the feast of Easter with you and the other servants of our Lord. And as whiles our Saviour by his dolorous passion and death was absent from the presence of his disciples, they were possessed with an extreme grief and affliction, so doth your absence procure my desolation: and though I acknowledged myself a grievous sinner, considering the prerogative of your merits and the rigour of your holy Religion, I know not out of doubt but that the number and gravity of my sins are such, and so much have I offended God the universal Lord, that I am not worthy to be united to the society of the elect, nor to be sequestered from worldly occupations, if your tears and prayers do not obtain me pardon of my sins. And therefore to you I commit my soul, to you I commend my spirit, as JESUS CHRIST on the cross recommended his spirit to his Father, to the end that in the terrible day of the universal judgement you give an account for me, if you be not diligent and careful of my salvation. For I confidently believe that you may obtain of the sovereign judge whatsoever by your devotion and your tears you shall demand of him. The Pope speaketh not of coming to Assisium, as I desire: but I purpose to visit you and your sisters at my first commodity. Recommend me to Agnes your sister and mine, and to all your other sisters in JESUS CHRIST.   

Of the confirmation of the first rule of saint Clare, inserted with her rule.  
THE XIX. CHAPTER.  
THe holy Father saint Francis by instruction of the holy Ghost, made a rule for saint Clare, and the Religious that intended to follow her, distinguished & ordered by chapters convenient, and conformable to the Rule of the Frere Minors, which rule this holy Father imparted unto Cardinal ugolin, than Bishop of Hostia, who was Protector of his Order, and was after Pope by the title of Gregory the ninth, who was very affectionate unto him, and confirmed the said rule in the rigour of a strict poverty & austerity of life, not by bull, but only of his Apostolical authority, and viva voce. The Order of saint Clare had not this rule confirmed by authentical bull, till the third year of the Popedom of Innocent the fourth, which was the year 1245. when the said Pope at the instance of certain Prelates and of certain Abbesses of the Religion of saint Clare, instituted the second rule for the virgins of this Order, under the title of the enclosed Religious of the Order of saint Damian, in which rule he dispensed with the Religious touching their vow of poverty in common, and the confirmation of this rule passed in the city of Lions, which dispensation exceedingly afflicted saint Clare and all her Companions, for the zeal they had to the observation of the holy evangelical poverty. And not only the monasteries which desired the said dispensation and rule of Innocent the fourth, did accept the same, but even other monasteries were enforced to receive and follow it. But the Pope being afterward better informed, commanded the General and all the Provincials, that they should in no sort constrain the Abbesses and Religious of the Order of S. Clare and of S. Damian to observe the rule which he had newly instituted: but willed and commanded that the first rule given by the holy Father saint Francis at the beginning of his religion, and confirmed by Pope Gregory the ninth, should be perpetually observed, commanding and commending it to the Cardinal of Hostia Protector of the Order, to see it observed, notwithstanding whatsoever appellations, & letters obtained or to be obtained.  

The bull of Pope Innocent the fourth, at the instance of S. Clare, for renewing the grant made by Pope Gregory the ninth  
That the Religious of S. Damian may not have goods in propriety. Taken out of the 10. book and put here in due place.  
INnocent Bishop, servant of the servants of God: to his beloved daughter in JESUS CHRIST Clare, and to the other Sisters of the Monastery of saint Damian of Assisium, as well present as to come. Health and Apostolical benediction. Because it is manifest that desiring to be dedicated only unto God, you have sold all your substance to distribute it among the poor, the better to renounce cogitations and desires of temporal things, and that you have a firm resolution not to possess in whatsoever manner, any kind of possessions, nor immovable goods, in althings following the steps of him that for us became poor, the true way, verity and life: The necessity and want of corporal things being unable to deter or separate you from this firm resolution, 
Cant. 1.  because the left hand of the celestial Spouse is under your head, to sustain the great weakness of your body, which you have subjecteth to the law of the spirit with an exceeding fervour and charity. This Lord also 
Matt. 6.  that feedeth the birds and clotheth the flowers of the fields, will reward you with himself in eternity, when his right hand shall embrace you in the perfect sight of him. Considering withal that with great humility you demand of us that of our Apostolical favour we confirm your said resolution taken to follow most strict poverty: We by the to nour of these presents do grant you, that you may not be constrained by any whoseuer, to take, have, nor to retain temporal possessions. And if any sister either will not, or cannot observe this rule, let her not remain with you, but let her incontinently be put in some other place. We ordain and command that no person, of whatsoever quality or condition he may be, presume to trouble your Monastery. And if any person ecclesiastical or secular knowing this our▪ constitution and confirmation, be so rash as to attempt in whatsoever manner against it, and if after three several times reprehended and advertised, he do not amend, & make satisfaction answerable to his default, let him be deprived of his office, dignity and honour, and let such person be reputed as already condemned for his impieties by the judgement of God, & therefore let him be cut off from the most holy communion of faithful Christians, and be obliged to the divine vengeance at the last judgement. But they who shall love you in JESUS CHRIST and your Order; and especially the Monastery of saint Damian, the holy peace of God be with them, that they may receive the fruit of their good works, and find the recompense of eternal beatitude in the day of the rigorous and last judgement.   

The sequel of the aforesaid ninth chapter.  
AFterward the same Pope confirmed the first rule v●uae vocis oraculo with his own mouth, formerly approved by the said Pope Gregory the ninth his predecessor, and by the Cardinal of Hostia Protector, who by commission received from his holiness had approved the same, in such sort that this first rule was renewed into force. This Pope Innocent afterward confirmed it by his bull in the city of Assisium, the eight of August, the second year of his Papacy. Whereunto he was enforced by the devotion and most humble request of S. Clare.   

Apostolical confirmation of the rule which S. Francis gave to S. Clare.  
INnocent Bishop servant of the servants of God, to our well-beloved daughters in JESUS CHRIST, Clare Abbess and to the other sisters of the monastery of S. Damian at Assisium, health and Apostolical benediction. The Apostolical sea accustometh to consent unto just desires, & liberally to favour the virtuous and pious requests of them that seek the same. And because you have humbly required us, touching the rule according to which you ought to live in common in one spirit and vow of most high poverty, the same rule having been given you by the holy Father S. Francis & by you received of him with much contentment, & which rule our venerable Brother the Bishop of Hostia of Veltré approved, according as is more amply contained & declared in the letters of the said Bishop, conformable to the commandment which we gave him to approve it by Apostolical authority to that effect committed unto him, desirous now to accord unto your requests, we confirm again by these presents the said rule by our Apostolical authority, causing the tenor of this rule to be written word by word in these presents, as followeth.  
ugolin by the grace of God Bishop of Hostia & of Veltré, to his most dear mother and daughter in JESUS CHRIST, Clare Abbess of S. Damian at Assisium, and to her Religious as well present as to come, health and Fatherly benediction. For so much as you my well-beloved daughters in JESUS CHRIST, despising the pomps and delights of the world, and following the warlike course of JESUS CHRIST and of his most sacred mother, have chosen to dwell corporally enclosed to serve God, we commending your pious resolution, are willing benignly to grant with a good will and Fatherly affection your demands and holy desires. And therefore inclining to your pious petitions, we by the Popes and our own authority do confirm, for you and all those that shall succeed in your Monastery, the form and rule to live by mean of a holy union and of the most high and sublime poverty, which the glorions Father saint Francis hath given you to observe, as well by word as by writing: which rule is here under specified as followeth.    

The rule of the Religious of S. Clare, called Damiates.  
THE FIRST CHAPTER.  
WE are to begin the rule & form of life of the sisters which the glorious Father S. Francis instituted, which is in observation of the holy Gospel, living in obedience and chastity, without any propriety. Clare the unworthy servant of JESUS CHRIST, and the little plant of the holy Father S. Francis, promiseth obedience and reverence to Pope Innocent and to his successors canonically elected, and to the Roman Church. And as she in the beginning of her conversion together with all her sisters, hath promised inviolable obedience to his successors, let all her other sisters be in like sort for ever obliged to obey the successors of S. Francis, and sister Clare, and other Abbesses that shall succeed her canonically elected.   

How the Religious must be received into Religion.  
THE II. CHAPTER.  
IF any Virgin or woman divinely inspired present herself to you to be admitted to this course of life, let the Abbess be obliged to damaund advise of her sisters: and if the greater part consent thereto, she may receive her, after permission had of the Cardinal Protector of the Order. burr before the habit be given her, let her very diligently examine her, or cause her to be examined touching the Catholic Faith, and the holy sacraments of the Church. And if she be found sincerely faithful in those matters, and do loyally confess them, and promise entirely to observe them, and that she be not married, or if having a husband he by consent of the Bishop of the Diocese become Religious, having vowed continency, and she not having other impediment, as over-aged or infirm, or want of judgement, and discretion to observe such course of life, let the manner and rule of living be diligently declared unto her: then being found capable, the words of the gospel be denounced unto her, that she go and sell all she hath, and endeavour to distribute it unto the poor: which if she cannot effect, her good will shall suffice. And let the Abbess and other sisters be careful not to confound their cogitations with her temporal affairs: but let them leave that care to her, that she dispose of her substance as our Lord shall inspire her. And if she demand counsel of them thereupon, let them direct her to some virtuous person that feareth God, by whose counsel she shall dispose of her goods among the poor. After that, having cut her hair about her garment, and disclothed her of her secular attire let be given her three coats, one cloak, and let her no more be permitted to go out of the Monastery without profitable, manifest and probable occasion. The year of her probation expired, let her be received to obedience, promising perpetually to observe the life and rule of our poverty. None may wear the vail but after the year of probation and novitiat: the sisters also may wear a cloak, to be more lighty, decently and commodiously prepared to labour. Let the Abbess discretely provide them clothing according to the qualities of the persons, places and time, and correspondent to necessity. The virgins that are received into the monastery before their age convenient, let their hair be cut, and being disattired of their secular garments, let them be clothed with the same cloth that the other Religious do use, as it shall please the Abbess, and having attained age convenient, let them be clothed as the other, and make their probation. And let the Abbess commend them, as also the other Novices to a mistress, whom she should choose of the most virtuous of the monastery, who shall carefully instruct them according to the order of our profession. Let the form aforesaid be observed in the examination made to receive the sisters that are to serve without the Monastery, and they may wear hose and shoes, and let no woman or maiden dwell in the Monastery among you, if she be not received according to the form of your profession. My dear and well-beloved sisters, I admonish, pray, and require you for the love of JESUS CHRIST, who coming into the world was wrapped in poor clouts, and then by his most sacred mother laid in a manger, that you always clothe yourselves with the poorest and coarsest cloth, and the meanest that you can possibly.   

Of the manner of saying the divine office, of fasting, and of the time of communicating.  
THE III. CHAPTER.  
THe Religious that can read, shall say the divine office according to the use of the Frere Minors, when they may have a Breviary, and shall read it without singing, and they who sometimes upon some light impediment, cannot read the office, shall say their Pater nosters as the others sisters that cannot read, who shall say for their Matins twenty four times the Pater noster, for Laudes five, For the Prime, Third, sixth, and Ninth hour for each seven times the Pater Noster, for the Evensong twelve times, and for Compline seven times. They also shall say for the evensong of the dead, seven times the Pater Noster with Requiem aeternam, and for the Matins twelve times. And the sisters that can read shall say the office of the dead. When any Religious of the Monastery shall die, the sisters shall say fifty Pater Nosters for her soul.  
The sisters, shall fast at all times: but on the Nativity of our Lord JESUS CHRIST, fall it on whatsoever day, they may eat two meals. The young, the weak, and the servants that live out of the Monastery, may be dispensed withal for their fasts by mercy and charity, according to the discretion of the Abbess. But in time of manifest necessity, the sisters shall not be obliged to corporal fast.  
Let them with permission of the Abbess, confess twelve times in the year: let them be exceeding wary not to entermingle any words in their confession, but what is necessary thereunto and for the salvation of their souls.  
Let the sisters communicate seven times a year, to wit at the Nativity of our Lord, Maundie thursday, at Easter, Ascension day, Whitsonday, on the Assumption of the Virgin Mary, and Alsaintes: since the canonisation of saint Francis, for the eight communion, is added the day of his feast. It shallbe permissable for the chappelain to communicate the sick within the Monastery.   

How the Abbess is to be chosen.  
THE IV. CHAPTER.  
THe Religious shallbe obliged to observe the canonical form in election of their Abbess, where they shall endeavour to have the General of the Frere Minors, or at least the Provincial, who may by the word of God unite them, and admonish them to agree, touching the election of their Abbess, to do what shall seem to them most profitable advertising them not to choose a Religious that is not professed: and if one should be elected before profefsion, and made Abbess by any other mean, let not such Abbess be obeyed, till she have made profession conformably to the ordonances and to the rule of our poverty. And the term of her charged being ended, let an other be chosen. And if sometimes after the election of the Abbess all the sisters judge her uncapable of such charged for the good of the service of God and of their Monastery, let them be bound and obliged to choose an other, as soon as they can according to the said rule.  
And let her that shallbe chosen consider well what is the burden which she hath taken on her, and to whom she must yield an account of the sheep whereof she hath taken charged. Let her endeavour to be rather Superior to precede her Religious in virtues and pious conversation, then in honour and dignity: to the end that the sisters induced by her example, obey her more for love then for fear.  
Let not her carry any particular affection, for fear that in loving one she may scandalise others, let her comfort the afflicted, and be always the first and last in assisting art divine service. Let her be the relief and recourse of the afflicted, that if the remedies of salvation fail them, she at least exempt and deliver them from the disease of despair. Let her have a very diligent care of the comunalty in all things, but principally in the Church, in the dormitory, in the refectory, in the infirmary, and in their clothing: And let her Vicaresse be in like sort obliged to all the aforesaid.  
Let the Abbess be obliged to assemble all her Religious in the chapter at least once a week, in which place as well she as the others, shall accuse themselves of all their public sins and of all their defaults and negligences. Then let her there treat and consult with her sisters of the affairs of their Monastery, because God doth oftentimes communicate and give his spirit to the meanest of the company.  
Let her not enter into great or important debt, but by the common consent of all the Religious and upon a manifest necessity, and withal let it be by the entermile and mediation of the procurator of the monastery. Let the Abbess, as also the sisters, be careful not to receive any pledge or gauge into their Monastery in regard of the troubles, encombers, and scandals that often arrive thereby. Let all the officers of the monastery be also elected by the common consent of the Religious, the better to entertain peace and fraternal union among them; and likewise shallbe chosen and elected at least eight Religious of the most discreet, of whom the Abbess shallbe obliged to take counsel in such matters as our rule requireth. The Religious likewise may and aught, if they know it to be necessary, put out such officers as are indiscreet and incapable, and choose others in their places.   

Of silence and of the manner of speaking in the speak house and at the grate.  
THE V. CHAPTER.  
THe sisters shall keep silence from Compline till the Third hour, those except that serve without the monastery. But let it be always kept in the dormitory and in the Church, as also in the refectory at the hour of repast, saving in the infirmary were the Religious may always speak discreetly for the recreation and services of the sick. They may also briefly and in a low voice open their necessities. It shall not be permissable for any sisters to speak at the speakehouse or grate with out permission of the Abbess or of her Vicaresse. And let not those that have leave to speak in the speakehouse, presume to speak there but in the presence of two sisters, that may hear whatsoever is there spoken. But let them not presume to go to the grate, if there be not at least three sisters present, sent by the Abbess or her Vicaresse, who shallbe of those that are chosen by the Religious to be Counsellors to the Abbess. And let the Abbess and Vicaresse be obliged to observe this order of speaking as much as shallbe possible, and let not any speak at the grate but very rarely, and at the gate never. Let there be put before the grate within to cover it, a curtain of black cloth, which shall not be drawn but for more convenient hearing the sermon, or when a sister would speak with any one: Let no Religious speak at the grate with whom soever in the morning before the sun arise, not at night after the sun is set. Let there be always a black cloth before the speakehouse withinside, which shall never be drawn. Let no sister speak in the lent of S. Martin, nor in the ordinary lent in the speakehouse but to a Priest, to confess, or for some other manifest necessity, which shallbe referred to the discretion of the Abbess, or her Vicaresse.   

That the Religious may not receive nor have any Possessions, nor any thing proper, in their own, or any third persons Custody.  
THE VI CHAPTER.  
Here is an adiunction of S. Clare, proper to her rule, which hath been here annexed since the death of S. Francis.  
IT having pleased he most high celestial Father to illuminate my heart with his divine grace, that I might do penance by the example and doctrine of the holy Father S. Francis, a little after his conversion, myself and my Religious promised obedience unto him. Now the holy Father seeing that we feared no kind of poverty, labour, affliction, or contempt of the world, yea that all these things did exceedingly content us, having compassion of us, he prescribed unto us a rule to live in this manner. Sith you are become daughters and servants of the most high, by divine inspiration of our Redeemer, and that you have resigned and committed yourselves to the conduct of the holy ghost, I will and promise for myself and my Religious to have always care of you as of ourselves, and this with a particular care and diligence: which I will carefully accomplish and observe during my life, and will that my Religious very diligently accomplish and observe the same for ever. Now to the end we might never leave the most holy poverty which we have undertaken, & that this might be known to those that shall succeed us, a little before his death he left us his last will in these terms: ay Br. Francis poor wretch and caitiff, will follow the life and poverty of my most high Lord JESUS CHRIST, and of his most holy mother, and therein persever to the end. And I beseech all you poor sisters, and counsel you to live always in this most holy life of poverty, and above althings to keep yourselves from forsaking it, upon whose counsel or doctrine soever that would persuade you the contrary. But now as myself and also all my sisters have ever been careful to observe the holy poverty which we have promised to God and to our holy Father S. Francis, I desire also that the Abbesses, which shall hereafter come to succeed me in this charged, be obliged, with all their Religious, to have diligent and inviolable care not to receive possessions, inheritances, or other things proper whatsoever reserved of their own, or from others that may give them, nor whatsoever other thing that may be called proper, but that which shallbe needful to a requisite necessity of the Monastery. Nevertheless they may have and possess a little ground to make a garden, to supply the necessities and services of the sisters.   

How and in what sort the Religious must labour and exercise themselves.  
THE VII. CHAPTER.  
THe sisters to whom God hath given grace and ability to labour, after the third hour they may employ themselves in some decent exercise and convenient to their profession, that may be for the common profit, sincerely and devoutly: yet in such sort that expelling idleness, the capital enemy of the soul, the spirit of holy prayer and devotion be not extinguished, whereto all other temporal things ought to serve. And what they shall have wrought with their hands, they shall bring to the chapter before all the other Religious, delivering the same to the Abbess or to her vicaresse. The same shall likewise be done touching all the alms that shallbe sent to the monastery, by whom soever, that some prayers be offered in common, for such benesactours: and then such things shallbe distributed according to the common necessity, by the Abbess or her vicaresse, with the consent of the discreet or Counsellors of the Abbess.   

That the Religions may not appropriate any thing to themselves, and of the sick sisters.  
THE VIII. CHAPTER.  
Let not the Religious have any thing in propriety: but let them serve God in this world as pilgrims and strangers in all poverty and humility, seeking almose with confidence, and they must not be ashamed thereof, considering that our Lord JESUS CHRIST became poor for us in this world. It is this sublimity of the most high poverty, that maketh and suiteth you, my beloved sisters, heirs of the cestiall kingdom, making yourselves poor of temporal commodities, to be ennobled with celestial virtues. Let it be your part and portion, to conduct you to the land of the living: whereto to arrive my dearest sisters, for the love of our Lord JESUS CHRIST, despise and have no regard to get any other thing.  
Let it not be permitted to any Religious to send or receive letters, nor to take or convey any thing in, or out of the Monastery without leave of the Abbess. Let it neither be permissable to any Religious to keep any thing that is not given or permitted her by her Abbess or Vicaresse. And if their kindred or others send any thing to the Religious, let the Abbess cause it to be delivered: And if that Religious to whom it is sent have need thereof, she may use it: if not an other that hath need may of charity use it. And if money be sent, the Abbess by advise of the discreetes, shall therewith provide and supply the wants of her to whom it is sent. Let the Abbess be obliged to have care of the sick sisters, as well to comfort them, as to procure by herself and others, that which their infirmity requireth, touching their diett and other things necessary, according to the possibility of the place: and let them be provided for with charity and compassion: Considering that all the Religious are bound to sssist, succour and serve their sick sisters, as they in the like case would expect of others. And let one sister securely manifest and discover her necessities to an other: in regard that if she that is a true mother, do love and cherish her carnal child, with what greater diligence and care ought a sister to love & cherish her spiritual sister? and therefore it shallbe permitted to lay the sick on beds of chaff, and to give them a pillow filled with down or soft feathers, and they that have need to be laid on Matteresses filled with wool, and to have coverings, it may be granted them. When the said sick sisters shallbe visited by them that enter into the monastery, they may briefly answer them in discourse of edification. And let not the others sisters that shall have leave to speak, yet presume to do it to those that enter into the Monastery, if there be not two of the discreetes present to hear what they shall say, whom the Abbess or her Vicaresse shall nominate: and let the Abbess herself and the Vicaresse be obliged also to observe this form of speaking.   

Of the penance fit to be given to the Religious upon occasions, and of the manner of negotiation without the Monastery.  
THE IX. CHAPTER.  
IF any Religious be so forgetful as to sinner mortally against the rule or institutions of your profession, by the instigation of the devil, having been once and twice reprehended and chaptered for it by the Abbess, and even by the other Religious, without amendment: As many days as she remaineth obstinate let her eat but bread and drink water in the refectory, before all the other sisters and upon the ground: afterwards let her be enjoined to a greater penance, at the pleasure of the Abbess. And let her be prayed for, during her abstinency, demanding of God to illuminate her heart, and to reduce her to penance. Let the Abbess and the Religious be wary not to be much offended or troubled at the sin of any of their sisters, because anger and vexation, of itself hindereth charity towards ones neighbour. If it should happen, which God, if he please, forbid, that the sisters should fall into contentious wrangling against one an other, and should utter words of scandal, she that shallbe cause thereof, let her, before she offer any prayer to JESUS CHRIST, go fall on her knees to the feet of the other, and not only demand pardon of her, but let her entreat her to pray to our Lord to pardon her. And the party offended, remembering 
Iuc. 6.  the words of our Lord, saying: If you forgive not with a good heart, no more will your heavenly Father forgive you, let her most willingly and freely pardon her sister all the injuries she may have received of her.  
Let the lay sisters that serve without the monastery, and travel abroad, never go forth of the monastery but upon some manifest necessity. Let them go modestly and speak little, that the persons with whom they have affairs, be edified by them: And let them have a special care not to be in company that may be suspected, nor to entertain any evil counsel. Let them not be Gossips to men or women, for fear that some occasion of murmur do arise thereof.  
And let them not be so bold as to recount unto the Monastery the news of worldly matters and affairs, and let them be most strictly obliged not to report abroad any thing done or spoken in the monastery that may occasion scandal. And if one of them do simply fall into one of these errors, it shall rest in the discretion of the Abbess to give her a penance answerable to her offence, yet with compassion, which she shall do by the advise and counsel of the greater part of the discreetes.   

How the Abbess ought to visit her Religious.  
THE X. CHAPTER.  
Let the Abbess visit her Religious, admonish, reprehend and correct them with charity, not commanding them any thing against their soul and the Order of your profession. Let the Religious be mindful also that for the love of God they have renounced their proper will: and that therefore they are obliged in all things to obey their Abbess, according to their promise, provided that it be not against their salvation and your profession. Let the Abbess use such familiarity with her Religious, that they may comport themselves as mistresses towards their servants: for in such sort must they live together, as that the Abbess be servant to all her Religious. I also exhort my sisters, and in the name of our Redeemer JESUS CHRIST, I admonish them, to beware of pride, of vain glory, of envy, of avarice, of cogitations and solicitude of worldly affairs: not to speak evil of any, to shun dissension, murmur and division: but let them be all careful to preserve unity of fraternal love, which is the knot of perfection. Besides, they that cannot read, let them not regard to learn, but let them only consider, that they ought above althings to desire to have the spirit of JESUS CHRIST and his holy operation, that they ought always to pray unto God with purity of heart, & to be humble and patientin afflictions and in their sicknesses, and that they ought to love them that reprehend them, because our lord saith: Blessed are they they that suffer persecution for justice: for theirs is the kingdom of heaven. He that shall persever unto the end shallbe saved.   

Of the duty of the Portresse.  
THE XI. CHAPTER.  
THe Portresse must be prudent and of good conversation ripe, of years and fit to remain and reside all the day long at the cell of the port, the door whereof shallbe always open: She must have and keep with her a fit companion, which shallbe appointed her by the Abbess or Vicaresse, to call any, or to do what occasions and occurances shall require. The port or gate shall be of two folding leaves and fastened with two locks and padlocks which in the night shallbe shut with two keys, whereof the Abbess shall have one and the Portresse the other. The port shall never be without guard by day, and shallbe shut with one key only. But it must be most diligently guarded, very respective care being taken that it never be open but upon necessity. When any one cometh to enter, they shall not be opened unto him, but upon permission formerly had of the Pope or the Protector to enter into the monastery: where it shall not be lawful for any person to enter before the sun rising, or after sun set. Nor let the Religious permit any to enter into their monastery but upon reasonable, manifest and inevitable occasion. If it be permitted to a Bishop to celebrat within the monastery to bless the Abbess, to consecrate a Religious, or for any other important occasion, let him be content to enter with the least train and most decency that may be. When it shallbe necessary for any Officer or worckman to come in for some work of importance, let the Abbess place some fit person at the gate to admit only those into the Monastery that shall have employment: and let the Religious then use all endeavour to keep themselves out of the sight of those that come in.   

How the Monastery is to be visited.  
THE XII. CHAPTER.  
YOur Visitor ought always to be of the O●der of the Frere Minors, such as shallbe constituted and commanded by the Cardinal your Protector: and yet he must be of a life generally known for pious and exemplar. His office shallbe to correct the excesses committed against the order of your profession as well in the head as in the members. The said visitor must speak unto you in public place, that he may be seen of all. It is permitted him to speak with many Religious or with one alone, of matters concerning the visitation, as he shall think most to the purpose. You shall have ordinarily without, yet near to your Monastery, four Religious, whereof one shallbe your Chaplain, who shall have also a companion that shallbe a Priest of good report and discretion, and two lay brothers of virtuous and pious life, for the help and aid of your poverty, as we have always compassionately found the said Order of the Frere Minors: which we still demand as a singular favour of the said Order for the love of God and of the glorious Father S. Francis. And let it never be permitted to the Chaplain to enter into the said Monastery without the other Priest his companion. And let those that shall enter always remain in some public place, in such sort as they may see one an other. And to hear the confessions of the sick that cannot come to the speakhouse, to administer unto them the communion and extreme unction, and to assist them in the agonies of death, it shallbe permissable for the said priests to enter in; and also for the solemn Masses and obsequies for the dead, or for the burial, the Abbess may admit into the Monastery personnes of understanding and fit for that purpose. And withal this, let the Religious be always obliged to have for their Protector, Governor and Corrector, a Cardinal of the Roman Church, who shallbe by his Holiness appointed unto the Frere Minors: to the end they may be always in submission and subjection to the feet of the same Church, firm and stable in the Catholic faith, perpetually observing the poverty and humility of our Lord JESUS CHRIST, any his most holy mother.  

Thus endeth the rule of the poor Religious women, given at Perusia the 16. of September the 10. year of the Papedome of Innocent the fourth.  
The sequel is the remainder of the 19 chapter.  
Let not any perseon be permitted to break or rend this our letter and bull of confirmation, and let none be so bold or rash as to contradict it. And if any presume to do it, let him know that he shall incur the disgrace and malediction of God & his holy Apostles saint Peter and saint Paul. Given at Assisium the 9 of August, the 11. year of our reign.  
The end of the confirmation of the rule of saint Clare, which saint Francis instituted for her.    

Of the the most fervent love of jesus Christ which inflamed the heart of S. Clare, and how the devil tormented her: of an ecstasy wherein she continued a night and two days together.  
THE XX. CHAPTER.  
WHen S. Clare heard speak of the passion our Redeemer JESUS CHRIST, she often accustomend to weep in compassion, in such sort that out of the sacred wounds she would sometimes draw dolorous feelings & affections, and at other times joys and consolations of admirable sweetness. And the cross of JESUS CHRIST, which with her Spouse she carried in her soul, and the weight thereof gave her so much more taste of contentment as she felt more grief. The great abundance of tears which she powered out for the passion of JESUS CHRIST, kept her sometimes out of herself, and the internal love which she had imprinted in her heart, in manner continually represented unto her JESUS CHRIST crucified.  
She ordinarily gave example by works, of what she taught her Religious by words. For admonishing them often and instructing them secretly touching some exercise, before she had ended her discourse, she was seen to power out of her eyes abundance of tears. Among the hours of the divine office that are sung in the Church, she was present with greatest devotion at the sixth and ninth, by reason that at such hours she was crucified with her Redeemer JESUS CHRIST.  
The holy Virgin retiring one time to her private devotion after the ninth hour, the devil came to her, and did beat her outrageously, and even did so hurt her in the face, that her eye was all bloud-shott and the sign remained on her cheek: but S. Clare omitted nor for that to persever in her prayer. And to the end she might with the more devotion apply herself to the contentmentes which she conceived in mediating of JESUS CHRIST crucified, she ordinarily contemplated the mystery of the five wounds: and therefore she learned by heart the office of the cross, as the true lover of the cross S. Fancis had taught her. She accustomed to wear against her naked flesh a girdle of thirteen knots, whereto also were little stones fastened in form of knots: which she did for a secret memory of the wounds and doulours of our Redeemer JESUS CHRIST. One lent upon Maundy thursday, whereon our Lord JESUS CHRIST showed a particular love to his disciples, at the hour of the agony that our Redeemer did sweat blood and water in the garden, this holy virgin retired into her oratory full of deep sorrow, and joined herself with almighty God in prayer as if she had seen him praying, and as if, by contemplation of the soul of JESUS CHRIST sorrowful even to death, she herself had felt and suffered his prison, his derisions, his injuries, reproaches, affronts, beatings, sentence, cross and most ignominious death, carrying in her memory a like sorrow, wherefore as utterly transported, she sat on a straw-bed, and all that night and the day following, she was so absorbed and rapt out of herself, that her eyes being open and without motion, she seemed to hold them fixed in one place, and remained so insensible being conjointly crucified with JESUS CHRIST, that a Religious familiar unto her, coming often to see if she wanted any thing, she found her always in one same manner. But on the night of holy saturday, this devout Religious came to her dear mother with a candle, and partly by signs and partly by words, she made her, the best she could, to understand the commandment that the holy Father saint Francis gave her, that she should not pass one day without taking and eating something. So in the presence of this Religious, saint Clare, as if she came out of another place, said unto her: what need have you to light this candle? is it not day? Whereto the Religious answered: Mother, the night of holy thursday is passed, as also goodfriday, and we are now in the night of Easter eve. The Saint replied: my daughter, blessed be this sleep which almighty God at length after my long desire hath granted me. But I admonish and command you, not to speak hereof to any creature living, whiles I shall live in the world.   

Of many miracles wrought by saint Clare by the sign and virtue of the cross.  
THE XXI. CHAPTER.  
Our Redeemer JESUS CHRIST recompensed well the pious desires and good works of his beloved Virgin saint Clare: for as she was inflamed with an infinite love of the mysteries of the holy cross, so by the virtue and power of the same cross, she became noble in the signs & miracles of JESUS CHRIST. Oftentimes in making the sign of the cross on the sick, they were miraculously cured, and indifferently of all sorts of diseases.  
A Religious man called Stephen, having a hot fever that exceedingly afflicted him, the holy Father saint Francis sent him to saint Clare, to make the sign of the cross upon him, as one that well knew her perfection and virtue, which he exceedingly honoured. Now the Lady Hortulana mother of saint Clare was then in the Covent of saint Damian: for a little before, considering that her daughters had espoused JESUS CHRIST, she came to them to Religion, where this happy lady served as a true Gardener in that Garden enclosed with those virgins, our Redeemer JESUS CHRIST, and with the glorious Agnes sister to saint Clare, and the other Religious all replenished with the holy Ghost, to whom the holy Father saint Francis sent many diseased whom they cured, after having made on them the sign of the cross, which they most heartily honoured. The said Religious then being sent to saint Clare, she, as the daughter of obedience being thereto commanded by the holy Father Saint Francis, presently made on him the sign of the cross, than left him a little to sleep in the Church, in the place where she was accustomed to pray, and the Religious having a little reposed, arose sound, secure, and freed of his infirmity: then he returned to saint Francis, by whom he had been sent to saint Damian, and consequently was cured.  
A child of three years old of the city of Spoletum called Matthew, had by chance a stone thrust into his nose, whence it could not be gotten out, so that the child was in extreme peril: whereupon he was brought to saint Clare, who having made the sign of the cross on him, the stone incontinently fell out of his nose, and he was perfectly well.  
An other child of Perusia having a film on his eye was brought to saint Clare, who touching the eye of the child, and making the sign of the cross thereon, willed them that had presented the child unto her, to carry it unto her mother that she might also make the sign of the cross upon it, which having done the eye became clear, and being purged of the film that obscured it, he was presently cured, whereupon saint Clare affirmed that this miracle was wrought by the merits of her mother, who finding such glory to be attributed unto her, reputed herself unworthy thereof.  
One of her Religious called Benevanta, having had for twelve years together an imposthume under her arm, which did purge by five several issues, saint Clare had compassion thereof and made on her the virtuous sign of the cross: then with her own hands taking away the plaster, she was cured of her long continued sores. An other of her Religious called Aimia, being for more than a years space afflicted with the dropsy, together with an extreme pain in her sides and a burning feever, saint Clare conceived a very strong compassion of her, & therefore having recourse to her noble and infallible medicine, she made on her body the sign of the cross in the name of her beloved JESUS CHRIST, & the Religious was perfectly cured. An other servant of God borne at Perusia, had for two years so lost her voice that one could scarcely hear her speak: but having understood by a vision which she had the night of the Assuption of our Lady, that saint Clare should cure her: the poor afflicted creature having very impatiently expected the break of day, repaired with a strong confidence unto that holy virgin, and by signs craved her benediction: which favour having obtained, her voice which so long time she had wanted, became as clear and shrillas ever it had been. An other Religious called Christina that had been long time deaf in one of her ears, & had in vain tried many remedies, S. Clare having made the sign of the cross on her head, & with her hand touched her ear, she recovered her hearing as perfectly and clearly as before. An other Religious called Andrea had a disease in her throat, the grief whereof procured her much impatience: it was admirable, that among so many prayers inflamed with divine love, there should be a soul so cold, & among such prudent virgins, one so indiscreet & unconsiderate. This Religious feeling herself one night more tormented with her infirmity then ordinarily, afflicted & impatient that her pain did rather increase than diminish, she so crushed & pressed her throat, that she made appear her intention to choke herself, thinking by violence to expel that swelling, so to avoid longer torment & by ignorance attempting to do more than was the will of God. But whiles that poor Religious busied herself in this folly, saint Clare by divine inspiration had knowledge thereof, wherefore calling one of her Religious she willed her to hasten down and boil an egg in the shell and cause sister Andrea to swallow it, which done to bring her to her presence. The Religious instantly dressed the egg, and forthwith brought it to the sick party, whom she found little better than dead, having so crushed her throat that her speech was utterly gone, yet she made her swallow the egg as well as she could: then raising her from her straw-bed, showeth much labour led her to S. Clare, who thus spoke unto her: Wretched sister confess thee to God, and have contrition for what thou intendedst to do, and acknowledge that JESUS CHRIST will give thee health far better than thou with thy own hands hadst purposed to do: change thy evil life into a better, for thou shalt never recover an other sickness that shall succeed this, but shalt die thereof. These words procured in this Religious a spirit of compunction and contrition, so that she, being entirely cured of this grievous infirmity, amended her life; and a little after she fell into an other sickness which saint Clare had foretold, whereof she ended her life piously.  
It doth manifestly appear by these examples and by many other marvelous things, which this holy virgin wrought by this healthful sign, that the tree of the cross of our Saviour JESUS CHRIST was deeply planted in her heart, and that in a marvelous manner the fruits did interiorly recreate her soul: sith the leaves thereof did exteriorly worck such remedies, by the hands and merits of this glorious saint.   

How saint Clare blessed bread, whereon the sign of the cross miraculously remained.  
THE XXII. CHAPTER.  
S. Clare was a disciple of the cross, of such notable fame and sanctity, that not only great prelates and Cardinals much desired to see her, to hear and discourse with her, for which cause they often visited her: but the Pope himself boar her also this affection, in so much that Pope Innocent the fourth repaired to her Monastery, to hear of her, as a secretary of the holy Ghost, celestial and divine discourses. And having a long time conferred with her of matters of salvation & of the praises of God, whiles they entertained themselves in so pious a discourse, S. Clare caused the dinner to be prepared, & the tables for the Religious to be covered, causing bread to be brought thither, with intention to procure the Vicar of JESUS CHRIST to bless it, to be afterwards kept of devotion. Their discourse them being ended, saint Clare fell on her knees before the Pope and besought him to bless the bread; whereto his holiness answered: daughter Clare, I will that you bless it yourself, making thereon the sign of the cross. The saint thereto answered, most holy Father, pardon me if you please: for if I should do it, I should deserve sharp reprehension in presuming to give my benediction in presence of your holiness. The Pope again replied: well, that no presumption be imputed unto you, and that you merit thereby, I command you by holy obedience to bless these loaves, making on them the sign of the cross. This daughter of obedience presently lifted up her hand and made the sign of the cross on the bread, whence ensued an admirable accident, for the cross remained on the bread, whereof part was eaten of devotion, and the rest reserved as a holy relic, which event filled the Pope with admiration, for which he gave thanks to God, then gave his benediction to saint Clare, who received it with great humility, and was much comforted withal.   

Of many infirmities of the glorious Virgin S. Clare, of her weakness, and how she was visited by the Protector.  
THE XXIII. CHAPTER.  
THe Virgin saint Clare had now forty years run the race of the most eminent virtue and practice of poverty, and broken the alleblaster of her body in the most strict prison by fasting and rigours of disciplines, and by this mean filled the house of the holy Church with the most precious ointment of her virtues, wherewith she drew after her an infinite number of souls to the service of JESUS CHRIST: and as she already approached to the recompense of eternal glory, having supported divers infirmities and consumed the forces of her body in her first years by the rigour of penance, she was also in her latter days oppressed and afflicted with divers grievous sicknesses. But because in the time of her health, she was in such sort enriched with the merit of good works, that being sick she gained the true richesses of the merits of patience, she yet enjoyed the fruits of her virtues that were ripened in afflictions and molestations occasioned by diversity of diseases. But the virtue of her patience doth evidently appear in that having been twenty eight years together afflicted with divers diseases, she was never heard to utter the least murmur or complaint: but continually were heard to proceed out of her mouth, pious words and thanksgiving to almighty God. Now being exceedingly weakened with infirmity and every moment seeming to her the drawing on of the end of her life, it pleased our Lord JESUS CHRIST to prolong it till she might be visited by the eminent Officers of the Roman Church, whereof she was a servant and special child. For the Pope being yet at Lions, & this S. beginning to be more tormented by her infirmities than she accustomed to be, a sword of sorrow through-pearced the soul of her beloved daughters. But a virgin, servant of JESUS CHRIST and a very devout Religious of the Monastery of saint Paul, and Order of saint Benedict, had at that time this vision following: It seemed to her that she did visit saint Clare withal her sisters at saint Damian, whom she saw in a sorrowful, yet precious bed, about which they all lamented expecting her death: and withal she saw come to the bolster of the said bed, a very beautiful woman, who said to them that wept: My daughters, weep not for her that is yet to live, for she cannot die till our Lord and all his disciples do come. A little after the Roman Court was at Perusia, where the increase of saint Clares sickness being divulged, the Cardinal of Hostia hastened with great diligence to visit the espouse of JESUS CHRIST, whose Father he was by office, Governor by special solicitude, and Fosterer and friend in most pure and chaste amity; and her he comforted, applying and with his own hands administering unto her the most sacred sacrament of the Eucharist, and then made a very devout sermon unto the Religious: saint Clare with great humility and in the name of our Redeemer JESUS CHRIST, besought him to accept in recommendation that her family, and all her other poor sisters of other Monasteries: but above all she most instantly besought him, to obtain of the Pope and the College of Cardinals, a privilege and confirmation of holy poverty. Whereto the Cardinal gave his word, and as a faithful Protector of her Religion, & one most devout and affectionate to saint Clare, did afterwards effect it: For Pope Innocent the fourth at her most instant request, confirmed the rule which the holy Father saint Francis had instituted for her, as is formerly recorded: of which rule S. Clare had never till then other confirmation written then that of the said Cardinal, because the Pope supposing to induce saint Clare, not to bind her Religious to such an extreme poverty, did still defer to confirm her rule by writing. But Innocent the fourth seeing the perseverance and last will of saint Clare, granted the same unto her by a bull, the eleventh and last year of his reign, as we have before recorded. And the year being almost expired, the Pope came, with his Cardinals from Perusia to Assisium, wherein the first vision touching the death of the holy virgin was accomplished: for the Pope being in his office more than a man, by the authority which he hath of JESUS CHRIST on earth, whose person he representeth in the temple of the Church militant, the Cardinals accompanying his holiness, represented the disciples of our Lord JESUS CHRIST.   

How Pope Innocent the fourth visited S. Clare in her last sickness, and gave her absolution.  
THE XXIV. CHAPTER.  
THe divine providence would no longer defer the accomplishment of the will of S. Clare, but her Spouse JESUS CHRIST came to elevate into his celestial Palace, his poor espouse and pilgrim on earth, who desired nothing more, that being delivered of this mortal body, she might have the sight and fruition of her most glorious JESUS CHRIST in his kingdom. Now than the members of this virgin being by continuance of her sickness as utterly decayed, there befell her a new weakness, which being a token that she should in short time be called of God, she also used it as a ladder to mount to eternal salvation. Whereupon the Pope, Innocent the fourth, came to the Monastery of saint Damian, accompanied with many Cardinals, to visit the servant of God, not doubting but she whose life he had already approved, was the most perfect in sanctity of all women of his time, and therefore worthy to have her death honoured by his presence. His holiness then being entered, he went directly to the glorious Virgin, and coming near to her bed, he tendered her his hand to kiss, which favour saint Clare with exceeding joy received. But besides that, she with great humility besought him to afford her his feet to kiss. The Pope to content her sat down upon a little bench, and devoutly presented unto her his Apostolical feet, on which this saint reverently laid her face and mouth, most affectionately kissing them, then with the serenity of an Angelical countenance, she demanded of him remission of all her sins. Whereto the Pope answered: would to God my dear sister, I had need of such a pardon: but finally he gave her the benefit of absolution, and the gift of his benediction, than left her in peace. She having that morning received the most sacred communion at the hand of the Provincial of the Frere Minors of that province, with her hands joined and her eyes elevated towards heaven, she weeping said to her Religious: My daughters, praise almighty God for the benefit it hath pleased him to bestow on me this day, which is such that the earth and the heavens are not of sufficiency to recompense it, sith this day I have both received the same Lord, and am esteemed worthy to see his vicar on earth.   

How S. Clare comforted her sister S. Agnes.  
THE XXV CHAPTER.  
THe daughters were all about their mother, without whom they were in short time to remain orphans, the consideration whereof through-pearced their souls with a most bitter grief. The heaviness of sleep, nor hunger could not draw them from the presence of their mother: the contentment which they received in her presence made them forget to eat and to sleep, because all their exercise was to weep and particularly her most devout sister Agnes, who was expressly come from the Monastery which she had newly erected at Florence, to be present at her death. Being then in this anguish, she turned towards her sister, and most instantly prayed her, not to deprive her of her presence. Whereto saint Clare answered: Dear sister, whom I cordially love, sith it hath pleased God that I depart, be you joyful, and weep no more: for I assure you, our Lord will shortly come to you, to visit you with an exceeding consolation before your death.  

Here followeth the testament of the holy S. Clare. In nomine Domini Amen.  
Amongst all other benefits, which we have received of our bountiful benefactor the king of mercies, and do daily receive of him: & for which we are most boud to praise him, one is for our vocation: which by how much greater it is, by so much more are we bound unto him: the Apostle saith: acknowledge your vocation. God hath made himself a way, which he hath showed by word and example, & our holy Father S. Francis, a most perfect zelatour, and follower of the same way hath thought us: wherefore my beloved Sisters we ought to mark the unmeasurable benefit which God hath done unto us: amongst the rest that which he hath vouchsafed to work in us through his servant our Father S. Francis, not only after our conversion, but alsowhen we were in the captivity & vanity of the world: for after his conversion (not having as yet any Brethren or companions) being ro repair the Church of saint Damian, where he was visited with divineconsolation, and constrained wholly to abandon the world, filled with joy and illumination of the holy Ghost, he prophesied of us that which our lord hath afterwards fulfilled; standing then on the walls of the said Church he called with a loud voice in the french tongue, unto some poor people dwelling thereby saying. Come help me in this Church of saint Damian: for there shall came women of whose good life and holy conversation, our heavenly Father shallbe rejoiced in his whole Church. In this may we observe the infinite bounty of God towards us: who of his abundant mercy and charity hath vouchsafed to prophesy those things by his servant of our vocation and election: & not only of us hath our holy Father prophesied these things, but also of those who hereafter shallbe called unto that vocation, whereto our Lord hath called us. With what care of soul and body are we then bound to keep the commandments of God, & of our holy Father saint Francis, to the end that with the grace of God we may pay the multiplied talon. And our lord hath not only placed us as an example unto the secular, but also unto all our Sisters whom he shall call unto our vocation, that we may be unto those who converse in the world a mirror and example. For our Lord God hath called us unto so great things, that they may take example of us, who are given unto others for an example, for which we are bound greatly to bless & the more ought we for this to be strengthened in our lord to do well: wherefore if we live according to the form above mentioned, we shall leave good example unto those which follow us, & with short pain we shall receive the reward of everlasting life. After that our heavenly Father vouchsafed through his great mercy and grace to illuminate my heart in such sort that by the example and touching of our holy Father S. Francis, I began to do penance: a little after my conversion, I, with a few Sisters whom our Lord gave me▪ have willingly promised unto him obedience, like as our lord through the light of his grace inspired unto us by means of his marvelous life and holy doctrine. Saint Francis than marcking that we were tender and frail according to the body, yet nevertheless nothing dismayed with any necessity, poverty, pain, tribulation, or contempt of the world, but that we esteemed all those thingees as great pleasure, even as he had experienced by the example of his Brethren: he rejoiced in our lord, and with great charity inclining towards us, he obliged himself & his Brethren to have always over us a special and diligent care. We also by the will of God & of our holy Father saint Francis, repaired to the Church of saint Damian there to dwell, a little after which time, our lord through his great mercy & grace multiplied us: and then was fulfilled that which our lord had foretold by his servant: for we had dwelled before in an other place: little after that, he wrote unto us this form of life, and principally that we should persever in this poverty; and it was not sufficient unto him to have admonished us thereunto in his life, by many sermons & advertisements, to the end he might move us to the love and observance of this most holy poverty: but he hath also given us many writings, that after his death we should not fall from the same holy poverty, according to the example of the Son of God, who living in this world did never leave the same: which holy poverty, our holy Father saint Francis, and his Brethrens did honour and observe during his life; Wherefore, I Clare, servant and handmaid of Christ, and of the poor Sisters of saint Damian, although unworthy, and the little plant of our holy Father saint Francis, considering this with my other Sisters, as also the highness of our profession, made unto such a worthy Father, and the frailty of us and others, which we fear after the death of our holy Father, who next unto God was our only pillar, and comfort: again and again we bind ourselves unto the holy lady poverty: to the end that the Sisters who are, or shall come after my death, may by no means decline from the same.  
This Poverty I have always been careful (with the grace of God) to observe, and to cause it to be observed: and for more surety of the same, I have made my Profession thereof unto our holy Father Pope Innocent the fourth in whose time we began, and have confirmed it by his successors: that by no means in no time, we should decline from this holy Poverty, which we have vowed unto God and unto saint Francis. Wherefore I bending the knee both of mine inward and outward man: in all humility do commend unto the church of Rome, to our holy Father the Pope, and especially unto the Cardinal, to whose protection, together wit the Franciscans we are committed, that for the love of God, who was laid in the crib, lived poorly in this world, and died poorly on the cross, they will keep the little flock which God the Father hath gained in his church, through the words and examples of our holy Father saint Francis: causing it to follow the humility and poverty of his dearly beloved Son, the Father of wisdom, and of his holy mother, and that they will cause the holy poverty to be observed which we have promised unto God and to saint Francis; as also strengthen them for to observe the same. And like as God gave unto us our Father saint Francis, for our founder and helper in the service of God and of those things which we have vowed unto God and unto him to observe; and as he was careful whiles he lived to exercise us his plants, by word & examples: so I commend and leave my Sisters, who already are, as also those who hereafter shall be unto the successors of saint Francis, and to the whole religion: that they willbe always an assistance unto us to profit from better to better, to serve God, and to accomplish and observe this holy poverty. If it should happen at any time that the said sisters should leave their country or city to go unto an other, they are firmly bound after my death in what place soever they are, to observe the holy poverty, which they have vowed unto God and to saint Francis.  
Those which shall be in office as also the other sisters, shallbe careful not to receive more land then extreme necessity doth require, as a garden for herbs unto their necessity. And if for the defence or use of the cloister, it were needful to have more land, they shall take but only to supply the necessity, and in this land they may neither plough nor sow. I admonish you all my Sisters, who are & shall be, that you labour to follow the way of simplicity, humility, poverty, and also the modesty of holy conversation, as we in the beginning of our conversion, have been taught of Christ, and of our holy Father saint Francis through which (not through our merit) but through the mercy of the liberal giver; the Father of mercies hath spread abroad the savour of our good name, as well unto those who are far off, as to such as are near.  
And for the charity of our Lord JESUS let them keep the union of love. The charity which you have interiorly, show it exteriorly by works, to the end that through your example, the sisters who are called unto your profession, may increase in the love of God, & mutual charity. Also I pray all those who shallbe chosen in the offices of the sisters that they study to excel the others, rather in virtue and modest conversation, then in their office: to the end that by their example, the Sisters that were called unto the religion before them, be moved to obey them, not only in respect of their office, but for love. The Abbess must be careful & discreet towards her Sisters, as a good mother towards her children. She must also have a provident care of every one according to their necessity, of the almose which it shall please God to send her. She must withal be so sweet and indifferent unto all, that the sisters may with out fear or doubt, declare unto her their necessity, and that they confidently have recourse unto her, when the Abbess and the Sisters shall think it to be necessary. The Sisters that are subject, let them remember that for the love of God they have renounced their own wills, wherefore I will that they obey their mother, as they of their one accord promised unto God to do: to the end that their mother seeing the humility, charity, & union which they have unto each other, may easily bear the charged, with the office shesustaineth: and because it is heavy & bitter they must through their holy conversation, turn it into sweetness. And because the way is narrow & the gate straight, which leadeth unto life, & few there are that walk in it, and few that persever therein: blessed are they that have received the grace to walk in it, and to persever unto the end: let us therefore be careful, if we be entered in the way of our lord, that by out fault and negligence we do not fall from the same: to the end that we commit not that injury unto our lord, to this blessed mother the glorious Virgin Mary, to our holy Father saint Francis, and to the triumphant and militant church: for it is written, accursed are they who decline from your commandment. For to obtain this grace, I bend my knee unto the heavenly Father through the merits of lord JESUS, and of his blessed mother; of our holy Father saint Francis, and of all the Saints: that it well please him of his divine Majesty, who hath given a good beginning, to grant grace also, that it may augment and persever even until death. dearly beloved Sisters, present and to come, to the end that you may the better persever in your vocation; I leave unto you this writing, and in token of our lords benediction and of the benedictiction of our holy Father saint Francis, and of me your mother and servant.  
The end of the testament of the glorious Virgin saint Clare.   

Here ensueth S. Clares Benediction unto her Sisters, present and to come.  
IN the name of the Father, and of the Son, and of the holy Ghost. Amen. My dearly beloved Sisters, our lord give you his holy benediction, and behold you with his holy eye of mercy, giving you his peace: as also to all those that shall enter and persever in this our College and monastery, and unto all other of the Order, who shall persever unto the end in this holy poverty: I Clare servant of JESUS CHRIST, and little plant of our holy Father S. Francis: your mother & Sister, though unworthy, do beseech our lord JESUS CHRIST, that by the intercession of his most holy mother, of the holy Archangel S. Michael, and of all the holy Angels, of our holy Father S. Francis, and of all the holy Saints, that it will please him to give and confirm unto you this benediction in heaven, and in earth by multiplying in you his holy grace: and in heaven by elevating you into the eternal glory with his saints. And I give you my benediction in my life, and after my death, in all that I am able, and more than I am able: Withal the blessings, wherewith the Father of mercies hath or shall bless his spiritual children, both in heaven and earth: or that the spiritual mother doth, or shallbe able to bless her spiritual chirldrens. Amen. Be always lovers of God, of your soul and of your Sisters, and be always careful to keep that, which you have vowed to God. Our lord be always with you, and you with him. Amen.    

Of the death of the blessed Virgin S. Clare, and of a vision which one of her Religious saw.  
THE XXVI. CHAPTER.  
THe holy virgin, and servant of IES. CH. was many days towards the end of her life afflicted with divers diseases. The faith & devotion which at that time each one boar her, exceedingly increased, yea so far forth as she was honoured as a S. being ordinarily visited by Cardinals, Bishops, and other Prelates. But, which is more admirable to hear, having been seaventeen days without force to receive any sustenance that was presented unto her, she was nevertheless so fortified of God and encouraged of his divine Majesty, that she exhorted all those that would comfort her to be prompt in the service of God. A Religious man intending to comfort her and to persuade her to have patience in so grievous a sickness that procured her so much torment, she with a smiling countenance & clear voice answered him: Brother, since the time that I knew the grace of my God, by means of his servant saint Francis, no pain hath been troublesome unto me, no penance hath seemed difficult, nor no sickness irksome.  
And as almighty God approached near unto her, & her soul being as it were at the door to go forth, the blessed virgin would have the most pious and spiritual Frere Minors to be present, to discourse unto her of the passion of our Lord JESUS CHRIST, and by their pious words to inflame her more in the love of God. Wherefore some of them who were unto her true Brethren, in our Redeemer CHRIST JESUS were present, and among others Br. juniperus, the familiar of our Lord JESUS CHRIST, who often uttered unto her, such fiery and inflamed words of the omnipotent God, that she by his presence being filled with an extreme joy, one day demanded of him, if he than knew nothing new of almighty God: whereupon Br. juniperus opening his mouth to answer her, there issued out of the fournise of his inflamed heart, infinite sparks of such sublime words, that this holy virgin received thereof much consolation. Finally turning her Angelical face towards her dear and beloved daughters and sisters there present, bitterly weeping, she recommended unto them the poverty of our Redeemer JESUS CHRIST in this her last passage, praising and thancking God, for the infinite benefits which they had received of his divine Majesty, which she particularly recounted unto them; then she gave them all her benediction, & also to all the Religious of her Monastery present & absent, and to all those that should enter into her Order. There were present two companions of saint Francis, Br. Angelus, who though much afflicted did yet comfort the others, and the right simple Br. Leo, who ceased not to kiss the bed of the holy virgin, that was leving the world, who was lamented of her daughters because they were left orphans & were no more in this life to see their most holy mother, and therefore they accompanied her soul unto heaven with abundance of tears, without power to admit any other consolation then to desire to go with her: wherewith being so afflicted, they could not without difficulty forbear with their nails to rend their faces; but it not being permitted them to discharged themselves of such grief exteriorly, it did inflame in them a more burning fire within: For those espouses of JESUS CHRIST were sufficiently morified by the rigour of Religion, albeit the force of grief did constrain them to cast forth loud cries and sighs, and to power out rivers of tears. The holy virgin at length being turned towards them, begun very sweetly to say unto her soul, go my soul, go forth securely; thou hast an assured guide to perform this voyage: for he that is they Creator, hath sanctified thee, & hath always conserved thee, affecting thee with a tender love, equal with that of a mother towards her child. And thou my God, be praised for having created me. A Religious sister ask her what she meant thereby: she answered: I speak to my blessed soul. Her most glorious Spouse JESUS CHRIST was not far from her, & attended for her. Then turning to one of her Religious, she said: Do you not see my daughter, the king of glory whom I see? Almighty God also laid his hand on an other Religious, who saw with her corporal eyes through the tears that distilled from them, a glorious vision; she being pierced through with the dart of sorrow, cast her eyes towards the gate of the house, and saw enter a great procession of virgins richly clothed in white, having each one a crown of gold on their head: but one of them appeared more beautiful, sumptuous and glittering than the rest: For she had on her head an imperial crown, garnished with precious stones, out of whose countenance proceeded a light so shining that it converted the obscurity of the night into clear and bright day: It was with out doubt the glorious Virgin Mary, Queen of virgins, who came to the bed of the espouse of her son, to whom inclining she graciously embraced her, and incontinently she was covered and the bed also by the other virgins with an extreme sumptuous mantel. So the day following, which was the eleventh of August, this holy soul ascended to heaven, there to be crowned with perpetual glory. Happy was her departure out of this miserable life, sith it was her entry into that of eternal felicity. For the fasts which this S. performed in this exile, she is now joyful and had her fill at the magnifical table of the citizens of heaven: and for the humility and baseness of her habit, she is now gloriously attired with the glory of Paradise. The continual sighs and desires which she had for the presence and love of her dearly beloved Spouse, are accomplished by the blessed vision of God face to face, and by the assured fruition of the sovereign good: leaving the way open to the example of sanctity, that we blinded, and miserable mortal creatures, rejecting these short, false and deceitful pleasures of this world, may purchase the permanent, true and assured that endure eternally.   

Of the honourable obsequies that were performed for S. Clare.  
THE XXVII. CHAPTER.  
WHiles the soul of S. Clare departed this life, the report of her decease was incontinently divulged through Assisium: whence both men and women in such abundance speedily flocked to the Monastery, that none seemed to be left in the city. Each one presently esteemed her a saint, and called her the espouse of JESUS CHRIST, accompaining their discourses with great abundance of tears of devotion. The officers of justice repaired thither accompanied with many warlike Champions and a great number of armed men, which that night guarded the monastery, for fear that precious treasure might be bereaved them. The night following, the Pope with all his Court came thither, accompanied by all the neighbour people.  
The Religious men of S. Damian being ready to begin the office of the dead, the Pope would have to be said the office of the holy virgins, wherein he would have canonised her before her burial: But the Cardinal of Hostia having demonstrated unto him that it was fit in this affair to proceed with more human prudence, the Pope permitted the said Religious solemnly to proceed in the office of the dead according to the custom.  
The said Cardinal having taken for his text, Vanitas vanitatum & omnia vanitas, made a very worthy and devout sermon to manifest the vanity of things appertaining only to this world, where he exceedingly exalted that most eminent Contemptrice of vanities: which ended, all the Cardinals and other Prelates accompanied this holy body with an exemplar devotion. All the funerals being very solemnly accomplished, the citizens of Assisium thinking it not secure that this precious treasure should remain so far out of their city, they caused this holy body with exceeding great pomp to be transported, singing psalms and hymns with the sound & melody of divers musical instruments, and in a very solemn procession they carried it into the Church of saint George within their city, where the body of saint Francis had formerly been reposed. And it was very reasonnable that he who in his life, had given a pattern of the way of life unto this holy virgin, should as is were prophetically prepare her a place of sepulture▪ There was then a great repair and confluence of people from divers cities, towns, and villages unto Assisium, to thank JESUS CHRIST, and to pray, unto this blessed creature, proclaiming, this virgin to be really a saint, and glorious, who now liveth in Paradise with the Angels, having been already so much honoured of men on earth. O blessed virgin, pray now to God for us, and gain our souls to JESUS CHRIST in heaven, as thou hast converted and gained so many, living on earth. The holy virgin passed this transitory life to the other of rest, the year of grace, 1253. the twelfth of August, forty years after her perfect vocation to God, and the 60. year of her age. She was interred the 12. of August, on which day her feast is solemnised at Assisium, and over all the holy Roman Church.   

Of the miracles wrought by the merits of S. Clare, and first of possessed personnes that have been delivered.  
THE XXVIII. CHAPTER.  
THe chiefest marckes that saints can have, and the worthiest testimonies of faith and reverence, are sanctity of life, and the perfection of good works: for saint john Baptist, wrought no miracles during his life, and yet they that have wrought many, shall not be esteemed more holy than he. And therefore the notable renown of the religious life of saint Clare, might suffice to make her appear such as she is, if the tepedity, coldness, and remissness of the world, and partly also devotion did not otherwise require. But sith this holy virgin was not only in her life time by her merits swallowed up in the depth of divine illumination, but was also after her death of marvelous splendour over all the world by the light of her miracles; and as the most pure verity hath caused the recording of many of her miracles, that they remain as testimony, memory and denunciation of her sanctity: therefore also the multitude of them enforce the rehearsal of some, that they may be generally divulged and known.  
A child called james, seeming not so sick as possessed, in regard that sometimes he cast himself into the fire, or into the river, fell rudely on the ground, and with such fury did bite the stones that he broke his teeth withal, forced blood out of his head, and wrested his mouth most strangely, yea sometimes would seem a monstrer, so doubling and folding his members, as his feet would be on his neck. He was ordinarily twice in the day afflicted with the like torments, in such sort that two persons sufficed not to restrain him from tearing of his clothes, yea there was great difficulty to keep him from murdering himself. Many Physicians having in vain laboured to cure him, at length his Father named Guidalot had recourse to the merits of S. Clare, affectionately saying: O holy virgin honoured of the world, to thee I address myself, to beseech thee to obtain of God my sons health. Then full of confidence he conducted him to the sepulchre of this saint, and laid him thereupon, and he presently miraculously obtained the favour he desired, his son being perfectly cured of all his infirmities, and was never troubled after.  
Alexandrina of the town of Frata, near to Perusia, was possessed & tormented with an abominable devil, to whose power she was so left that he made her fly as a bird to the top of a rock near to the river of Tiber, then made her descend to a branch of a tree that did hang over the said river, then to hang on that branch, there playing her idle pranks. This woman had half her body utterly benumbed, for which the Physicians could find no remedy: at length she came with great devotion to the shrine of saint Clare, and invocating her merits she was cured of all her afflictions: for she had also the gout in her left hand, and her body half paralytical was cured, and withal she was entirely freed of the oppression and servitude of the devil  
An other woman of the same place was cured before the said sepulchre, who was in like sort possessed with the devil, and had withal many other diseases.   

Of many that were miraculously cured of divers diseases.  
THE XXIX. CHAPTER.  
A French youth, going to Rome in company of others his country men, fell sick and lay by the way, and by the force of his infirmity lost his sense and speech, and his body became deformed as it were a monster, than became he so furious that he could not be held, so that he seemed ready to die; which spectacle did not only move his companions to compassion, but did also exceedingly terrify them: and therefore they bound him to a bier and carried him to the Church of saint Clare, where having placed him before her sepulchre, they applied them all to prayers, invocating the help of God and of the S. who made such intercession for the young man, that he was in an instant entirely cured.  
A man of the city of Spoletum, called Valentin, was exceedingly afflicted with the falling sickness, in which he fell six times a day in whatsoever place he was, and beside he had one foot so wrested awry that he was utterly lamed: he was brought on an ass to the sepulchre of S. Clare, where having remained two days and three nights, the third day attempting to move his lame foot, and none being near him, he made such a noise, that being heard by some a far off, they seemed to hear the kreaking of a piece of dry wood, and the man was instantly cured of both the one and the other his said diseases.  
The son of a woman of Spoletum, called james of twelve years old, beingblind, could not go without a guide: being once forsaken by him that conducted him, he fell into a pit, broke one of his arms, and hurt his head. The night following sleeping by the bridge of Varue, a woman appeared unto him, and said: james, if thou come to me to Assisium I will cure thee. Arising early in the morning, he much admired at the vision, which he recounted unto two other blind men, who answered him: Brother, we have lately heard of a Lady that is dead in the city of Assisium, at whose sepulchre God worketh by her merits great miracles: which the blind youth having heard, he left the two other blind men, and uviht a strong confidence hastened to Assisium: in the way he lodged at Spoletum, where in the night he had the same vision, which increased his hope of recovering his sight, and made him hasten in time to arrive to the church of saint Clare. But he found it so filled with worldly people, that he could not enter: which exceedingly troubled him. But seeing no remedy, he rested at the door, and there remained till the evening, where this poor blind youth being weary by his journey, and afflicted for that he could not enter into the church, settled himsesfe the best he could, to rest upon the ground, leaning his head against a great stone, and so slept: and presently the third time heard the said voice, speaking: james, God will do thee good, if thou canst enter: and incontinently awaking out of that sleep, he began to cry and beg of the people with abundance of tears, to permit him to enter, which having a long time continued, they gave him place: and having disclothed himself, putting his girdle about his neck, he went to the sepulchre of the saint, before which with great reverence and humility he fell on his ' knees, and having persisted sometime in prayer, beseeching saint Clare to intercede for him, he fell into a gentle slumber, wherein saint Clare appeared unto him and said: Arise james, for thou art already cured: and being awaked and raised on his feet, the defect of his sight left him, and by the virtues and merits of this Saint he clearly saw, for which he glorified God, and gave him thanks for so admirable a work, exhorting all present to do the like, and to praise our Redeemer JESUS CHRIST, in his holy servant.   

Of the lame and paralitiques cured by saint Clare.  
THE XXX. CHAPTER.  
A Citizen of Perusia called john Martin de Buony, went one time with many other Citizen's out of the city to fight against their enemies of Tullinium: the skirmish being ended, john found his hand exceedingly hurt with the blow of a flint stone, and the bone being broken, he was thereby maimed: having been at extreme cost for the cure thereof, yet without any remedy, but still enforced to carry his arm in a scarf, he always complained thereof as of a desperate may me, and asked counsel about cutting off his hand, but having one day heard speech of marvelous matters wrought by almighty God at the intercession of saint Clare, he with a strong faith vowed to go to her sepulchre, whither arriving he very devoutly and reverently presented her a hand of wax, than fell on his knees and made his fervent prayers to God, that it would please his divine Majesty, by the merits of that holy virgin to cure him. The success was admirable, for before this gentleman arose, he felt his hand entirely cured, for which he gave thanks to God and to the Saint.  
A young man of Castrovitoly, called Petronius, was so consumed with a disease which had for three years continually afflicted him, that he seemed to be already withered and corrupted, yea he was thereby brought to such weakness, that in going he stooped with his face as it were on the ground, and found great difficulty to walk, though with a staff in his hand to support him. His Father having already been exceedingly charged about his cure, continued yet in resolution to employ the residue of his substance, out of his vehement desire to see his son cured. But the Physicians having assured him that there was no hope of cure by human art, he had recourse to the new Saint: of whose virtue having heard much report, he caused his son to be carried where the Relics of saint Clare reposed. And having made his prayers by her sepulchre, he recovered his former health, and miraculously arose sound and strait as if he had never endured infirmity, yea he ran, leapt, and praised God and saint Clare, inducing all present to have greater faith and devotion towards 
The gifts of graces are distinct.  her.  
In the town of saint Quiric, within the diocese of Assisium, a child of ten years old, having been borne lame, went so pitifully and painfully, that if he chanced to fall to the ground, he could not rise again but with extreme difficulty. His Mother had many times recommended him to S. Francis, yet found he no redress: but understanding afterward that the virgin saint Clare was very famous for infinite miracles which by her merits were wrought at her sepulchre, she caused her son to be carried thither, and incontinently after he had been there, his bones were settled in their places, and his members were cured: that which saint Francis, entreated by devout prayers would not grant, he referred to be obtained and impetrated by the merits of his disciple saint Clare.  
A Citizen of Augubia, called james le Franch, had a son of five years old so lame that he could not go, which he very impatiently supported, it seeming to him that the torment of his child was a reproach unto his honour and family. When this child was on the ground, he would wallow and creep in the dust in that sort to go: and if he would stay himself against any thing to arise, he could not: for nature had given him only a desire, but no force and ability thereunto. But his Father and mother consulted to make a vow for him, and to offer him to the merits of saint Clare, to whom they promised, that being cured, he should be called hers. The vow being made, the espouse of JESUS CHRIST cured this child, who began so well to go, that without any help he went to the sepulchre of the said saint.  
A woman of castle Menany, called Plenaria, had been long time benumbed, in such sort as she could not go without a staff: but causing herself to be carried to the sepulchre of S. Clare, and having there devoutly offered her prayers, she the day following obtained what she there with faith demanded. So she returned home on her own feet, who came thither supported by the feet of others.  
A woman of Perusia had a swelling on her cheek which tormented her a long time, and beside had all over her body many ring worms & tetters, she had also her neck greater than her head. And often thinking of S. Clare, she one day went to her church, where withgreat devotion and a true faith she made her prayers: and continuing by her sepulchre till even within night, she fell into a great sweat, whereby the swelling began to wax dry and to shrink, and so by little and little she was so perfectly cured, that there remained no show of scar.   

How two children were by saincle Clare rescued and preserved from the rage of wolves.  
THE XXXI. CHAPTER.  
THe valley of Spole●ū was accustomed to be much afflicted with wolves, who did of●ē proy there on human flesh. There dwelled a woman called Bonna, on the Mount Galen, within the diocese of Assisium, who having two children, had scarce ended her lamentations for the one which the wolves had devoured, but, whiles she was busy in her house they carried away the other. The wolf carried her child to the top of the mountain, & grappled it by the throat when a labourer in the vineyards hearing the pitiful cry of the child, called the mother, and admonished her to have care of her son, in regard he heard a crying voice like to his. The woman not finding her son, presently believed that the wolf had seized on him, and therefore began to raise her lamentation towards heaven, devoutly invocating the help of S. Clare in these terms: O blessed saint Clare, have compassion on me miserable woman, and restore me my child. Alas hear if thou please the prayers of an infortunate mother! permit me not to continue in this so rigorous desolation. Whiles this poor woman so recommended her distress to saint Clare, her neighbours furnished with weapons hastened after the ravening wolf, and coming to the top of the said mountain, they found that he had left the child wounded in the throat, whose wounds a dog was licking. And so the child was safely recovered by the merits of saint Clare, who was invocated by his mother, to whom he was brought, and was incontinently restored to perfect health.  
A little girl of the town of Canary, being about noon abroad in the air where she did some service to an other woman, there came a wolf, which being taken by the girl but for a dog, he leapt on her neck & took hold of her head. The other woman and the mother of the girl there present, ran after, and cried for help, invocating saint Clare: and it was admirable to hear, that the child being in the teeth of the wolf reprehended him, saying: Thou thief, how canst thou carry me farther I being recommended to that holy virgin? The wolf as daunted with those words, gently set the girl on the ground, and as a thief found and taken in the fact, he fled: and the girl returned without any hurt unto her mother.   

How divers were delivered from drowning and danger of sea, having invocated S. Clare.  
THE XXXII. CHAPTER.  
AShippe fraught with many persons departing out of the port of Perusia, for the isle of Sardinie, the first night there arose such a terrible tempest, that the force thereof leaked the bottom of the vessel: which made apparent to all therein, that they were in most evident peril of shipwreck: wherefore they began to invocate the Queen of heaven, and many other saints to assist them. at length perceiving no appearance of their lives safety, they addressed themselves to saint Clare, and vowed to her, that if by her intercession they were delivered, they would go all naked to their very shirts, with their girdle about their necks, to visit her sacred relics at Assisium, carrying each a wax light of two pounds in their hands. This vow being made, they saw three great lights descend from heaven, the one whereof settled on the forepart of the ship, an other on the poop, and the third on the pump, by the virtue whereof the leaks where the water entered did close, and the sea became so quiet and calm, that with a gracious wind the vessel was accompanied and conducted by the said lights to the part of Arestan, whither being arrived and landed, & the merchandise all safely put on shore, the said lights vanished, and (which was admirable) the ship presently sunk and was cast away. They that had gone out of her acknowledging the miracle, at their return to Pisa devoutly accomplished their vow, yielding infinite thanks to almighty God, and to the virgin saint Clare, for the great benefit received by her intercession.   

How S. Clare was canonised by Pope Alexander the fourth.  
THE XXXIII. CHAPTER.  
POpe Innocent the fourth lived so little time after the death of saint Clare that he could not canonize her. The holy siege having been two years vacant, Alexander the fourth was chosen Pope, who being exceedingly devoted and a friend to piety, protector of Religious, having heard true relation both of the miracles which our Lord JESUS CHRIST wrought, for the glory of his holy servant, and of the renown of her virtue, which daily more and more divulged itself in the Church: knowing also that her canonisation was generally desired, his holiness being also induced by the assurance of so many miracles, therefore begun to treat in the Consistory of her canonisation. Wherein to proceed more maturely, there were elected prudent and virtuous men to examine the said miracles and the irreprehensible life of the saint. Which being done, and this holy virgin being found and proved to have been in her life an unspotted mirror of all virtues, and to have been ennobled of almighty God after her death by true and approved miracles, the day of her Canonization was appointed, when were present with his Holiness many Cardinals, archbishops, Bishops, other Prelates, and a great number of Priests and Religious, with infinite noblemen, gentlemen and others each in their degree and quality, before whom the Pope proposed this sacred affair, demanding the opinion of the Prelates: who with one accord gave consent, and affectionately besought the said saint might be canonised in the Church, as JESUS CHRIST had glorified her in heaven. In this sort then, three years after her happy decease, Pope Alexander caused her solemnly to be enrollod in the Catalogue of Saints, ordaining her feast to be celebrated with solemnity in the Church, the 12. of August. This Canonization was performed the year of grace 1255. and the first of the reign of the Pope, to the praise and glory of our Redeemer JESUS CHRIST.  

The life of saint Agnes sister to saint Clare.  
The conversion of this Saint is described before in the fifth chapter of this present book, and therefore to avoid reiteration it is here pretermitted.    

How saint Agnes was by the holy Father saint Francis sent to Florence, there to build a Monastery.  
THE XXXIIII. CHAPTER.  
THe virgin and espouse of our Redeemer IES. CH. Agnes true sister & companion of S. Clare, as well in blood as in virtue and Religion, persevered and persisted in notable sanctity of life in the Monastery of saint Damian, and from the time of her entrance into Religion even to her death, she always wore a very rough haircloth next her tender flesh. Her ordinary refection was almost always bread and water; she was naturally very pitiful to every one. Saint Francis finding this virgin to have obtained of God, by mean and assistance of her sister, a worthy perfection, he sent her to Florence there to found a new Monastery of poor sisters called Mount Celi, whereof saint Francis made her Abbess. This holy virgin induced many souls to abandon the world to serve JESUS CHRIST, which she did by mean of her pious conversation and sanctity of life, by holy discourses and words of God, that sweetly flowed out of her mouth: and as a perfect Contemptrice of transitory things and follower of JESUS CHRIST, she planted in this Monastery (conformably to the desire of the holy Father saint Francis and of saint Cla●e) the observance and profession of evangelical poverty: but being exceedingly grieved with the absence of her sister, she wrote this letter following unto her, and to all the Religious of the Monastery of saint Damian, wherein she had received her education and spiritual nouriture.   

A Copte of the letter which saint Agnes wrote to her Sister saint Clare, and to all the others sisters of her Monastery.  
THE XXXV. CHAPTER.  
TO the venerable and beloved Mother in our Lord CHRST JESUS Clare, and to all her Covent, humble sister Agnes, the least of the disciples of JESUS CHRIST and of yours recommendeth herself unto you all, and prostrate at your feet doth yield you all submission and devotion, wishing unto you what is most precious from the most high king of kings. To the end that all nature which hath been created of God, do acknowledge it self to be such, as none can persist of itself in its own essence, the divine providence most prudently permitteth that when any one esteemeth himself to be in prosperity, then is he drowned and plunged in adversities. This I tell you (my most dear Mother) that you may know what affliction and extreme heaviness possesseth my spirit, being so tormented that hardly can I speak: and this because I am corporally separated from you and my holy sisters, with whom I hoped to have happily lived and died in this world. So far is this my grief from slacking, that it continually increaseth: which as it had a beginning, so do I believe it will find no end in this world. For it is so continual and familiar unto me, that it will never forsake me. I was persuaded that life and death should be a like, without power of any separation on earth, amongst them who have one same conversation and life in heaven, and must have one same sepulture, them I say, who one same and equal natural profession, and one same love hath made sisters. But as far as I can see, being abandoned and afflicted on each side, I am much mistaken. O my holy sisters! I beseech you to be reciprocally grieved with me, and let us weep together, I being assured that you shall never experience any doulour comparable to that which I now feel, in being separated from them with whom JESUS CHRIST had conjoined me. This grief tormenteth me incessantly, this fire burneth my heart continually, so that being on each side afflicted, I know what to think, neither doth any hope remain but to be assisted by your prayers, that Almighty God easing this affliction, may make it tolerable unto me. O my most gracious mother! what shall I do and what shall I say? sith I know not that ever I shall see you more, or likewise my sisters. O that it were lawful for me to utter unto you the conceits of my soul, as I would desire, or that I could open my heart unto you on this paper, then should you see the lively and continual dolour that tormenteth me! My soul b●rneth interiorly, being afflicted with an incessant fire of love, and my heart groaneth, sigheth and lamenteth, with desire of your presence. Mine eyes cannot have their fill of weeping, and albeit I seek some consolation against this bitterness, yet can I find none: but every thing turneth into grief: and much more when I consider the means to see you. I am entirely steeped in these anguishs, having none that can comfort me in this life, but that I receive a little consolation from the liberal hand of our Saviour JESUS CHRIST. Which causeth me to beseech you all to give thanks unto his divine majesty for this favour and mercy extended towards me, and for that through his grace I find in this Covent such concord, peace and charity as by words cannot be expressed; these sisters having received me with exceeding love & devotion, yielding me obedience with extraordinary promptitude and reverence. They all with one accord recommend themselves to our Lord JESUS CHRIST & to you, my sister, and to all the sisters of the monastery; and I recommend both myself and them to your prayers, beseeching you as our Mother, to be mindful of them and of me, as of your daughters: and know you that they and I, will all the days of our life, observe and keep your holy precepts and advertisements. Besides. I desire you should know that the Pope hath accorded to whatsoever I demanded him, conformably to your intention and mine, and particularly in the matter you know; viz. that we may not possess any thing proper. I beseech you my most dear Mother, to procure of the R. Father General that he often visit us, to comfort us in God, whose grace be with your spirit, Amen.   

Of an ecstasy of S. Agnes, and how S. Clare saw her thrice crowned by an Angel.  
THE XXXVI. CHAPTER.  
Saint Clare in her last sickness obtained that her sister S. Agnes might come to see her in the monastery of S. Damian, to keep her company during the few days she had to live. And so S. Agnes having left her Covent well grounded in Religion and sanctity, she came to Assisium, where saint Clare being one night in prayer a part from her sister, she nevertheless saw her, being also in prayer, lifted from the earth, and an Angel to crown her head three several times with so many crowns. The day following she demanded of her sister, what player or contemplation she had made the night past: But she of humility unwilling to manifest her prayer, being at length enforced by obedience, made her this relation: I considered the great goodness and patience of almighty God, whereby he supporteth such enormous offences of sinners; which I considered with a deep sorrow and compassion. Then I thought and yet do think on the love which almighty God beareth to sinners, and how he endured death to save them: Thirdly I considered and do consider, and am with compassion exceedingly afflicted, for the souls in purgatory and their great torments: and because they cannot help themselves, I asked mercy for them of the most sacred wounds of our Redeemer JESUS CHRIST.   

How S. Agnes sent S. Clares vail to the monastery of Florence, and of her death and translation to S. George of Assisium, with all her Religious, into a new Covent.  
THE XXXVII. CHAPTER.  
AFter the death of saint Clare, saint Agnes sent her black vail which she did ordinairily wear, to the poor Religious of Mount Celi, which she had founded at Florence: which she did in regard of her great amity towards them, & that they might inherit some relics of saint Clare for their comfort and devotion. That vail is yet in the said monastery, where it is so carefully preserved, that in substance and colour it seemeth still new. There is likewise to be seen in the same monastery a cloak of saint Francis, by which relics our lord worketh many miracles. A little after the death of saint Clare, saint Agnes, also desired to be present at the marriage of the lamb, whither she was invited: but she first received the consolation which saint Clare had promised her, that before she departed out of this life, she should see her Spouse JESUS CHRIST, as a taste of the eternal felicities whereto she was to be elevated and conducted by her sweet Spouse CHRIST JESUS. She died the 56. year of her age, replenished with perfect sanctity; and being delivered out of this prison, she went to possess the kingdom with Angels and the holy virgins that had been consecrated to JESUS CHRIST, in which glory these two sisters and daughters of Zion, companions in heaven by nature and grace, do praise God without end. There assembled a great multitude of people upon the death of saint Agnes, and they with great devotion ascended the ladder of the monastery of saint Damian, hoping there to receive some spiritual consolation of sanctity, but it happened that the chain which held the ladder did slip, so that all those that were on it, fell down one upon an other: which made a great bruit and clamour by those that were hurt, who having with a strong faith invocated S. Agnes, were all cured. The said holy virgin was interred at S. Damian, but afterward was transported into the Church of S. George, where she still remaineth together with her sister in Assisium; by the which Church the Citizens have builded a fair monastery entitled S. Clare, whither were afterward removed the Religious sisters of S. Damian: which was done to prevent many inconveniences that might arrive unto them, being without the City. The said Religious brought from S. Damian many Relics, and particularly the Crucifix which spoke to S. Francis, at the beginning of his conversion, which is extant in the said monastery of S. Clare: and the F●ere Minors are at S. Damian.   

Of many miracles that almighty God wrought by the merits of S. Agnes.  
THE XXXVIII. CHAPTER.  
AGirle of Perusia had a cankered fistula in her throat, who having devotion to S. Agnes, visited her sepulchre. The Religious there having unbound her soar, at the entry of the Covent, and then having with a strong faith offered her prayers, she arose sound, and returned to her house exceedingly comforted, yielding thanks to God and to his servant.  
There was a Religious sister at our Lady of Angels, of Perusia, who had a mortal soar in her breast, which the Physicians had judged to be incurable; in it there were three holes, so that the Religious women exhorted her to bear this affliction with patience as proceeding from the hand of God, and to conform herself to his will. This diseased sister being always of mind to recommend herself to S. Agnes, kneeling one day before the Altar, she with much devotion commended her to the holy servant of God, demanding of her redress of her infirmity. Where withal falling into a gentle and sweet slumber, S. Agnes appeared unto her, and with her hand touched her mortal wound, with which visitation she was sweetly comforted and cured: & at her awaking finding herself sound, she gave infinite thanks to God and to her advocate S. Agnes.  
An other Religious woman of the monastery of Venise, had an imposthume in her breast, which was opened by the Physicians & found so dangerous, that they allotted her a very little time to live. This poor wretch therefore in this distress, recommended, herself to the two sisters S. Clare and S. Agnes, and about mindnight these to SS. as most skilful Physicians brought boxes of most precious ointments, and accompanied with many virgins entered into the infirmary, where this sick sister was, which was seen by many Religious, and drawing near to her bed, S. Clare said unto her: Sister I am assured that you shallbe cured by the power and goodness of God, and by the merits of S. Agnes. The sick Religious not knowing who spoke unto her, douhted of this revelation: and the saints replied that they were Physicians of Assisium. Then S. Agnes anointed the soar with the ointment she had brought, and so the vision disappeared, and the diseased sister was in such sort cured of her mortal wound, that no appearance remained thereof.  
An other Religious of the monastery of S. Clare in Assisium had been for sixteen years afflicted with such an infirmity, that the other Religious always held her for a leapre; this diseased creature besought S. Agnes to pray to the virgin of heaven for her recovery: And this prayer being performed with a vow, the Religious was incontinently cured, and freed from all remainder of her infirmity. A Burgess of Assisium had been long time lame by a blow of a stone received on his foot, and being hopeless of human remedy, on the feast day of S. Agnes, he went as well as he could to her Church, and with a strong faith and devotion fell on his knees before her Altar. His prayer being ended, he arose sound and Iusty, which he recounted to many and thanked almighty God for it.  
A Painter called Palmere being in a dangerous sickness, & by the Physicians given over as dead: one night after his speech was lost, his brother expecting in his opinion, his last breathing, was exceedingly disquieted, and coming to his bed side and lamenting him as already dead, he fell on his knees, addressed his prayers to saint Agnes, and with abundance of tears and great confidence made a vow, that if his brother by her merits and intercession might be cured, as often as he painted her image, he would set a crown of gold on her head. This prayer & vow being ended, the sick party incontinently began to speak: as if he had awakened out of a profound sleep, and called for meat, and did hungerly eat, than arose from his bead, saying that two Religious women came to visit him being in his agony and reputed for dead, and that the same visitation had such force, as it left him perfectly cured as he appeared.  
A woman of Assisium had a son of 12. years age, that had an imposthume in his breast, where the cancre was so increased, that it had made it in such sort venomous as it exceeded the physicians skill to cure it: This woman having understood that by the merits of saint Agnes almighty God had cured such diseases, she commanded her son often to visit her sepulchre, and devoutly to recommend himself unto her: which he did, in such sort that approaching one evening so near her sepulchre that his mortal soar touched the same, and there falling a sleep, he so remained till the next morning, when awaking he found himself entirely cured: for which having thanked God and his Saint, he returned to advertise his mother, affirming that saint Clare and saint Agnes appeared unto him in the night, and that saint Clare brought an ointment, wherewith saint Agnes having anointed him, he was presently cured.   

Of possessed persons delivered by the merits of saint Agnes, and of certain other miracles.  
THE XXXIX. CHAPTER.  
THere was in Assisium a child of 12. years age, who being among other children, an unknown man gave him a green beane-cod, which the boy opening, three of the beans fell to the ground, and the fourth only he did eat, yet as soon as he came home, he vomited extremely, than began to tumble and furiously to behave himself, turning and rolling his eyes in his head, in such sort as it well appeared that he endured extreme torment: and his gesture so terrified them that beheld him, that they judged him possessed: and therefore his Father & many other his kindred brought him the next morning to the Church of saint Clare, where having offered their prayers for him, and invocated the intercession of saint Agnes, the child a little after begun to cry and bark as a dog, than cried out, take heed, there are two deulls already gone out: Say an ave Maria, & the third willbe gone. Which being presently done, the devil withal left the child.  
A woman of Tullinium, being tormented with many wicked spirits, her Father and grand mother vowed to go with her to Assisium, to visit the sepulchre of S. Agnes, with faith and hope that by her merits she should be delivered, and so this possessed woman remaining before the sepulchre of the S. from the ninth hour till evensong, she felt herself freed from the devils that possessed her: this was done on the feast of S. Francis. The kindred of this delivered woman offered an image of wax weighing two pounds to the sepulchre of the saint, in acknowledgement of the grace and favour received.  
A man of Perusia with a continual feiver, had in his body an imposthume, whereof the Physicians gave their judgement he would in short time end his days. Wherefore a woman called Celiola, admonished him to recommend himself to saint Agnes, and to vow the visiting of her sepulchre. Which having done and his prayers ended, his infirmity ended withal, being cured both of the one and the other disease; for which not being ungrateful, he visited the said sepulchre, and every where preached the praises of the holy virgin, giving thanks to almighty God for such a favour.  
A Religious of the Monostery of saint Clare in Assisium, had lost the sight of one eye, and was in danger to lose the other. But finding that no human application did avail her, she recommended herself to saint Agnes, and the other Religious of her Monastery also prayed for her, who as she one time prayed in the Church, saw a woman that came to her and said: Sister open your eye, for your sight is recovered: and so opening her eyes she clearly saw, but she could no more see the woman that spoke unto her; only she was assured that it was saint Agnes, to whom she had heartily recommended herself.  
Vitula, the wife of Matthew du Loup, at saint Francis gate in Assisium, had a son called Martin, that had a deep soar in his throat, and an other in his shoulder, both mortal, whence issued such an offensive savour, that it was not possible to come near him. at length after many remedies had in vain been tried, his mother recommended him to saint Agnes, to whom having with a devout heart offered her prayers, the S. one night appeared unto her richly attired with a diadem of gold on her head, and a branch of lily in her right hand, and said unto her: My daughter disquiett not thyself for they son, for he shallbe cured and delivered from peril. Which this woman having heard, she arose full of comfort, and went to the Monastery of S. Clare, and recounted this apparition to the Abbess and the Religious: then she heard mass, which being ended, the Religious showed to the mother and the son the sacred Relics of the saint, and at the instant the son was cured of the imposthume in his throat only. After that, S. Agnes appeared to him in vision together with an other woman that brought a viol full of ointment. S. Agnes then said to the child: My son, how do you? whereto he answered: I am by the merits of S. Agnes cured of the imposthume in my throat, but that which is on my shoulder procureth me extreme affliction. The S. replied: I will cure this, as I did the other in thy throat: then she unbound the said imposthume, took of the plaster, and cast it on the ground, than applied thereto the ointment which her companion had brought, and instantly the child was perfectly cured. When his mother came to see him, she found the plasters on the ground, and her son sound and lusty, who particularly recounted unto her the said vision, which afterward was generally divulged: This happened in the year 1350.   

The life of an other saint Agnes, who was daughter to the king of Bohemia, and Religious of S. Clares Order.  
THE XL. CHAPTER.  
IN the beginning of this Religiious Order there was an other virgin besides the precedent called Agnes, as illustrious in sanctity as in blood, for she was daughter to a king of Bohemia, who promised her in marriage to the Emperor Federick▪ and this holy virgin having heard the worthy reputation of S. Clare, who then lived, by such as ●ame from Rome and Assisium, being inspired of God, she besought the king her Father, to give her leave to derue rather the celestial, than a terrestrial Spouse. But the king knowing that he could not recall his word and that whatsoever excuse he should allege to break this marriage, the Emperor would sinisterly interpret it, he utterly denied her. Now the virgin having found the drift and cause of this denial, assured her Father that if he would accord to what she demanded, she would undertake that the Emperor should condescend thereunto, presuming confidently on the favour of JESUS CHRIST. She knew well to deliver many other allegations with so good a grace and with such persuasive terms, that she purchased her Father's consent to what she desked, without further seeking the approbation of the Emperor. Whereupon this Princess presently sent for certain Frere Minors of Magnes, where they had a Covent, who coming to her did shortly after consecrate unto God this royal plan●, with many other gentlewomen of a great families of Bohemia, to whom they gave the habit of Religion, instructing them in the life and rule of S. Clare. The king desiring to assign a good pension, and to bestow on the Monastery where his daughter was a good revenue, to supply the necessities thereof, she formally withstood him, purposing to live and die poor, and to be maintained by almose, comformably to her rule, rigorously observing the intention of the holy Father saint Francis & S. Clare, in the vow of poverty, which is yet to this day in the same manner observed in the said monastery, which is in Prague, the chief city of the kingdom of Bohemia, with from this first foundation, laid by this holy Princess, hath always been furnished with gentlewomen. Now the Emperor having understood that his promised love had abandonned the world, he was at the first apprehension exceedingly troubled: But considering with more maturity that she had not forsaken him to take an other man, but for JESUS CHRIST himself, he was at length satisfied, contented and comforted.  
S. Clare being advertised of all that this Princess had done, and of her life and perfection, who also had written and expressly sent a messenger to acknowledge obedience unto her as to her Mother and mistress, avouching herself her humble disciple, S. Clare answered her by a letter filled with much fervour and consolation, and sent her in token of amity and good will, a girdle, a veil, a cup of wood, and a dish wherein the S. herself accustomed to eat, and many like small things, which the holy Princess with great devotion accepted. Our Lord wrought many miracles by the ●aid Relics, which ever afterward were kept in the said Monastery in very great devotion and reverence.  
The renown of this Princess being divulged over all Almania, there were founded many monasteries of poor Religious in her imitation, which were filled with many daughters of Princes, Dukes, Earls and other great Lords and gentlemen of that country, who in imitation of saint Clare and the said Princess Agnes abandoning the world and the follies thereof, espoused for eternity JESUS CHRIST, serving him alone in poverty and humility. This saint Agnes of Bohemia being illustrated by many virtues and miracles, having assembled an infinite number of Religious in divers Covents, and having with them persevered in all perfection of virtues, she left this transitory world to take eternal possession of her glorious celestial Spouse CHRIST JESUS, who honoured her and made her blessed, as he hath manifested by many miracles which he hath wrought by her great merits & intercessions: The Emperor Charles the fourth who was also king of Bohemia, was two several times delivered from death by the intercession of this celestial Princess, and therefore at his death he enjoined his son Wenceslaus and successor in the Empire, to procure her canonisation: But he was hindered by important and continual troubles and affairs, that disabled him to execute the pious and just desires of his Father.   

Of many other Religious that flourished primitively in the Order of S. Clare.  
THE XLI. CHAPTER.  
THere was an other holy Religious of the royal blood of Polonia called Salome, whose sanctity was manifested by divers miracles, which God wrought after her death, she by her merits delivered many women from peril of death in travel of child, many lame were restored to the use of their limbs, blind recovered sight, and wounded persons were cured.  
A holy Religious of Padua, called Helena, flourished in great perfection of life in the monastery which was builded by the Seraphical Father S. Francis, and in which the blessed Father S. Antony of Padua yielded his spirit unto almighty God. This holy Religious living in that place, after she had there obtained of God many virtues, she was tried by JESUS CHRIST, and refined as gold in the furnise of afflictions. For she kept her bed deprived of all corporal force, yea and of her speech for 15. years, during all which time she ordinarily demonstrated by signs and gestures an exceeding great alacrity and joy in her heart. Our Lord revealed many things to this saint, which she manifested to the Religious who curiously recorded the same to be kowne to posterity. The said religious sisters being demanded how the infirm Religious could make the understand those words, sith she could not speak, they answered that themselves then observed so strict a silence that they scarcely spoke at all, but demanded and opened their necessities by signs, which were well understood among them, for expressing whatsoever they desired to have known. And in that sort had they understood the said S. whose body for many years after, the said Religious sisters did show to such as in devotion repaired to see it, remaining entire and incorruptible, yea her nails and hair, did grow as if she had been living. By her merits God wrought many miracles, and particularly on the marquess of Parma, who was of the family of Lupi called Boniface, who being in the anguish of death, the marquess his Lady making a vow to this saint Helen for his health, it was perfectly restored unto him.  
In the beginning of the Order of saint Clare, there was also of it the daughter of a king of Hungary called Cuiga, sister unto blessed saint Elizabeth the widow, who having taken the habit and made profession of the rule of saint Clare, became so famous, after the death of saint Elizabeth, in sanctity and miracles, both during her life and at her death, that question is at Rome touching her canonisation.  
The end of the 8. book and second volume of the first part of the chronicles of the Frere Minors.    

THE NINTH BOOK OF THE SECOND VOLUME AND FIRST PART OF THE CHRONICLES OF THE FRIAR MINORS.  
WHEREIN IS DESCRIBED THE INSTITUTION and rule of the third Order called of penitents, made by the holy Father S. Francis. And the lives of many of the said Order, especially of Saint Elizabeth, Queen of Hongary.  

How the Order of the secular penitents was instituted by the holy Father S. Francis.  
THE FIRST CHAPTER.  
THE Seraphical Father saint Francis sowing over Italy the word and seed of life, a good part thereof fell into the hearts of men that were bound by the knot of Matrimony, and of persons of such like condition, whose souls could not freely follow the spirit of penance as they desired, yet their fervour was such, that sometimes even whole towns and villages were dispeopled in following the holy Father saint Francis, who purchased the salvation of their souls. Whereupon this holy Father being requested, yea importuned generally and particularly, to institute an Order and rule wherein secular and married people might live to do penance, and to live in a more secure estate for their salvation: The year 1221. he instiruted the Order of Generous Penitents, whereof all Christians that live not in monastical Religion might yet be members. The first that entered this Order was an holy man called Lucius, and though no rule is found to be recorded at that time, nor form of living prescribed by S. Francis, to these Penitents, yet it is most assured that he gave them certain rules, according to which they should temporally and spiritually govern themselves, were it to fast, or pray, more than other seculers, to know what office and devotions they should use, what almose they should give, how they should be clothed, and what rigour of penance they should undertake: of which ordonnances delivered by S. Francis and recorded by them to whom he taught the same, Pope Nicolas the fourth cut off one part, and left only that which was most easy instituting a rule, which here we will insert, which was also afterward confirmed by the Apostolic sea, by three most ample letters patents. And albeit the first and ancient habit of these penitentes was afterwards different in divers provinces, yet is it most probable, that the most common and general, was the same which those of the third Order yet wear in Italy, as most conformable to their statue. The colour is grey like to that of the Frere Minors; but the form and fashion is as others seculers do wear: and it is credible that S. Francis his will was that the said Penitentes should wear this habit, si●h in those places where this Order was by him first instituted and where he most conversed, this manner of habit was used. These said Penitents may not wear the cord as the Frere Minors. These of the third rul (which have succeeded those) who live in common and are Religious by vow, can less avouch the wearing of a cord, but must use a leather belt.  
And it is to be noted that the Frere Minors cannot receive these Penitents to the profession of Religious obedience, or to any vow but only may admit and receive them to the said rule of life and company of the Penitents, exhorting and admonishing them to observe the same. They may also assist them in confession and other spiritual works as Confreres and true Brethren of the Order. Nevertheless the Religious may not be their Prelates or Superiors, because they are subject to secular & ecclesiastical jurisdiction. These Penitents may yet, as is practised in all their Confraternityes, create an head or chief by the title of Minister, Rector, or Prior, who shall have care to assemble the Brethren at certain times to consult of matters touching their company.  
It is also manifest that S. Francis alone, among all other authors of religions, did institute and ordain the Brethren and sisters of the third Order of Penitents. And because he had formerly instituted two rules, the one of Frere Minors, and the other of poor Sisters, this Confraternity of Penitents was called the third Order: thence is derived their denomination. Since that time some others Orders, principally the Begging Freres endeavour to imitate S. Francis, and to institute also other Confraternities of imitating Penitents or what such other denomination they will, and submitting themselves in some sort to the said Orders, they withal enjoy their privileges. But to the end more apparent knowledge may be had of this first and true Order of Penitentes, instituted by the holy Father S. Francis and the holy sea, and of the fruit which they have produced in the Church, we will proceed in declaration of this Order. First we will set down certain Apostolical favours and concessions bestowed on this confraternity in the beginning thereof: then, the rule which the said Pope Nicolas the fourth of blessed memory compiled & approved: finally we will deduce the illustrious personnes that have flourished in the said Order in all sanctity, which willbe a matter grateful and worthy to be recorded.   

The Brief of Pope Gregory the ninth, whereby he declared this Order to be confirmed and favoured by Pope Honorius the 3.  
THE II. CHAPTER.  
GRegory Bishop and servant of the servants of God, to all the Brethren of the Order of Penitents instituted in Italy. Forsomuch as the detestable envy of the enemy of mankind doth with greater obstinacy persecute the servants of CHRIST JESUS, spreading his snares against them, and with all his power seeking to withdraw and remove them from the service of the king of kings, by malicious inventions, we knowing that these having forsaken the vanity of the world, though they be yet with their bodies on earth, nevertheless in soul and spirit they converse in heaven, renouncing worldly desires for the love of God; they enjoy not only transitory pleasures, but eternal richesses; so much more also doth he torment them, no otherwise then did the Egyptians persecute the people of God, that went out of the Egypt of this world, till they perished by divine punition and a new manner of death, finding & receiving the end which their works deserved. And after our Saviour and Redeemer JESUS CHR. having 
Matt. 4.  received holy Baptism went into the desert, where having fasted 40. days and 40. nights, the same wicked spirit feared not to tempt him. Therefore he that addicteth himself to the service of God, must according to the sentence of the Sage, prepare his soul unto temptations. Which 
Eccles. 2.  being considered by Pope Honorius the 3. our Predecessor, and that doing works of Penance you were afflicted by the children of this world by divers afflictions and crosses: & that therefore you had need to be nourished and favoured by laudable works, he embracing and loving your Religion in the bowels of JESUS CHR. gratified the same with special grace, commanding all Bishops and archbishops of Italy to exempt and free you from such oaths as are accustomed to be exacted of Governors of towns and other officers of others places: and to protect you that you be not constrained to accept public offices and charges, or to be receivers of common rents and such like affairs. But because the children of darkness (who by their human prudence have learned to repute darkness light, and light darkness, and this by calumny of sinister interpretation) have so afflicted you in the prejudice of your privileges: that you are for more vexed and charged then before you had those privileges, for albeit the said Officers cannot exact your oaths, they find other occasions to enforce you to swear; not permitting you to give your revenues in almose where you please: Wherefore you have with great humility demanded that we deliver you from the obligation of such oaths as you have made, those accepted of peace, faith, and testimony, and that you may not be charged with impostes and contributions more than your other fellow Citizens: & that you may employ your revenues in pious uses, and distribute it at your pleasure, and may not be troubled for the debts and faults of your neighbours, but that you be obliged to answer the debts of others for which you shallbe engaged. We then considering that you enter into the way of perfection, and that the children of the world will so much the more hinder you, as they are and know themselves different from your holy life, and that they make a confused heap of perverse oppositions, to hide and obscure the verity: do by authority of these present letters, give and grant to all you in your university (of whose faith and Religion we hold ourselves assured) the permission which you demand of us in all the said matters: most expressly commanding you, that yond endeavour to use the grace and favour well which we bestow on you, and that none of you abuse the same: Unless you willbe frustrated and deprived of the privilege which we grant you: and therefore let none etc. Given at saint john Lateran the 30. day of March, and second year of our Popedone. This present Brief was given the year of grace 1228. wherein appeareth that the Confraternity of the Penitentes was not exempted from secular or ecclesiastical jurisdiction, though in this Brief it be tearned Religion; because this title of Religion is taken and understood lardgely, for Christian Religion.   

The Brief of the said Pope Gregory the ninth, whereby he permitteth the Penitents of the third Order of S. Francis, to hear divine office in time of interdiction.  
THE III. CHAPTER.  
GRegory Bishop and servant of the servants of God, to the Archibishoppes, Bishops and Prelates of the church of Italy. It being evident, that the intention of those who are mindful of death is, not to follow the vanity of the world, but JESUS CHRIST, doing penance with an humble heart by true contrition, chasticing and subjecting the senses to reason, and that their intention is to apply themselves to the service of God: So that it were an injust thing, that these confraternityes should be separated and deprived of the divine offices & Ecclesiastical sacraments: it being reasonable that they receive some special favour of the holy Apostolic sea in these and other matters that concern the service of God. There being then many through Italy that observe this order of life which some call Brother's Penitents, we command your prudence, by this our Apostolical Brief, that in the Churches of your jurisdiction, wherein it is generally permitted you to say the divine office in time of interdiction, you do admit and receive them also in to the Church in the said time of interdiction, provided always that they be not cause of the said interdiction: the which office nevertheless shall not be said but after expelling the interdicted and excommunicated out of the Church, the doors being shut and no ringing of bells; and that you also admit them to the Ecclesiastical sacraments and to burial in Churches or church yards. Given at Perusia the 2. of August, and third year of our Popedom.   

An other Briese of the said Pope Gregory the ninth in favour of the Freres Penitents.  
THE IV. CHAPTER.  
GRegory Bishop, to the Archibishoppes and Bishops of Italy. It doth too manistly appear, how the clemency of God is abused by such as hinder or delay those who withal their heart desire and seek to serve JESUS CHRIST, in converting themselves unto him. And yet no man doubteth but they are accursed of God, that spread their ambushes against the said servants ●o make them stumble, disturbing them by diverse persecutions, as imitators of Pharo, who having his heart obdurate, never permitted the people of God to depart out of Egypt but by force of chastisement: and being departed, did not omit to persecute them by tyrannies and cruelties, till himself and all his were submerged by the divine right hand, leaving to all an example that his like deserve the like punishment; you therefore must understand, that being come to the knowledge of Pope Honorius the third, our predecessor of blessed memory, that some in your quarters, very prudently considering their end, resolved to do penance in their own houses or other where, and desirous more purely to approach unto almighty God, they abandon the vanities of this world, and do impose on their miserable flesh (the true daughter of Babylon) so much pain and affliction, as it would impose on their souls the true daughters of God, that by this mean the fault and punishment which they have merited, may by his divine Majesty the more easily be remitted. But the Governors and Magistrates of the Cities and towns where they resided, not considering, that they who really serve God do not entangle themselves with affairs and business of this world, wherewith the Espouse will not foul or defile the 
Cant. 5.  feet she hath so well washed with the tears of penance: do, on the contrary enforce them to swear to follow and accommodate themselves to the wars, constraying them to accept and undertake public offices, yea they, who the more commodiously to serve God, were retired into obscure places in villages and hermitages, have been by them enforced to return to the city: then have they imposed on them new & the greatest charges, taking pleasure to affront and afflict those whom they ought more to honour and cherish, as the friends of God. Wherefore our office of Pastor being to favour such as by such resolutions & lanctity of life become the friends of God, after the example of our said predecessor of blessed memory, we by this Apostolical Brief, do command your fraternities, not to permit the said Penitents-besides domestical affairs) to be without reason molested in all the aforesaid things, and other like, wherein their holy purposes may be hindered, and that you restrain their persecutors, by Ecclesiastical censure notwithstanding whatsoever oppositions or appeals.   

Of an other Brief of Pope Innocent the fourth.  
THE V. CHAPTER.  
INnocent Bishop, servant of the servants of God: to our well-beloved children the General and Provincial Ministers of the Frere Minors of Italy and the kingdom of Sicily, health and Apostolical benediction. We with a benign favour do assist all such as being devoutly converted unto God, produce in his Church fruits worthy of penance, to deserve at the hands of God an eternal recompense. The Confraternities called the third Order of S. Francis being very remarckable among them through Italy and the I'll of Sicily, we condescending to their just petitions, do by authority of these presents command your prudence, to appoint unto them in time convenient, Religious of your Order of capacity to be visitors, who instructing them in matters fit for them to do, shall correct and reform them, as cause shall require, and shall chastise the transgressors, and restrain them by Ecclesiastical censures. Notwithstanding whatsoever appeals. etc. Given at Lions, the fifth of August, and fifth year of our Popedom.   

Of the authentical institution of the first rule and form of life of the Brethren Penitents of the third Order of S. Francis, ordained by Pope Nicolas the 4. inserted with the said rule.  
THE VI CHAPTER.  
NIcolas Bishop, servant of the servants of God, to our well-beloved children in our Redeemer JESUS CHRIST, the Brethren & sisters of the Order of Penitents, present and to come, health and Apostolical benediction. The firm foundation of Christian Religion, being already grounded & built on the Mount of the Catholic Faith, the pure devotion of the disciples of JESUS CHRIST, boiling with the fire of charity, and by the word preached to them that live in darkness: this faith is that which the Roman Church holdeth and professeth, the foundation whereof cannot shake for whatsoever tribulation that may assault it, nor fall, whatsoever violent tempest beat against it: because it is the true, and right faith, without which none can be grateful to God, nor find grace with his divine Majesty. It is the the same also that showeth the way of salvation, and that promiseth the recompenses and contentments of eternal beatitude. And therefore the Confessor of JESUS CHRIST S. Francis, institutor of this Order, teaching by word and example the mean to mount unto heaven, denounced and preached the sincerity of this faith to his children, and instituted this Order, willing them accordingly to make profession of the Catholic Faith, to the end that they who faithfully observe the same walking securely in the way of virtue, may merit to be made possessors of the eternal glory, after the prison of this present life.   

Of the mean to examine them that will enter into the said Order.  
THE FIRST CHAPTER.  
ANd for so much as we are willing to assist this Order with convenient favour desiring the augmentatation thereof: we ordain that all those who are to be received to the observation of this form of life, shallbe formerly withal diligence examined touching the Catholic faith, to see if they firmly confess the said faith, and obedience to the said Church, them theymay be securely admitted unto the Order. But especially diligent care must be had that no heretic, or suspected of heresy, and noted with infamy, be admitted to this form of life. And if any should be received being known for such, let him be presently discovered to the Inquisitor, that he may be punished and corrected.   

In what manner they ought to be received, who desire to enter into the said Order.  
THE II. CHAPTER.  
WHen any one shall present himself to be admitted into this company, the superior Ministers ordained to receive him, shall make an exact enquiery of his estate and condition, and propose unto him the obligation of the company: and particularly restitution of goods injustly possessed. Which done, and he consenting, let him be clothed according to the Order, and let him endeavour to satisfy his Creditors, if he owe any thing, either with ready money or security of pledge: and let him at length find means to content and satisfy them in some or other manner, and so be reconciled to his neighbour. Which being accomplished, and the year of probation expired, if the discreet Brethren be of opinion and hold it requisite to admit him, he shallbe received on these conditions: which are, that he promise to keep the divine precepts, and to satisfy the statutes and constitutions whereto he shallbe bound and obliged: as also to perform the penance that shallbe enjoined him, or the punishment ordained if he prove obstinate and a transgressor: and to obey the visitor, before whom he shall appear if he be called, and shall submit himself to his judgement: and to all this aforesaid he shall oblige himself by subscription before public Notaries; neither shall it be permitted to the provincial Minister to receive any, but upon the said conditions, except some notable considerations do otherwise require, and that the quality of the per●onne presented give just occasion of an extraordinary proceeding. Besides, we ordain that none may retire from this confraternity, being once entered, to return to the world. But we permit him to enter into an other approved Religion. Married women also may not be received, without the consent of their husbands.   

Of the form of their habit, and how they must be clothed.  
THE III. CHAPTER.  
Let the Brethren of this company be clothed with course cloth and of mean price, of a colour neither fully white nor directly black, except the visitors find it good to dispense therein with any one for a time, and with the Counsel of the Provincial Minister, upon some just and manifest occasion. Their cloaks and other habits shallbe as decency requireth without cutings, and their sleeves shallbe simple, close, and strait: the sisters shall wear a cloak and gown or coat of course cloth also, and under their cloak shall wear a white or black habit, or a very long coat of linen cloth or canvas without plaites. The sisters may be dispensed withal in the coursnes of the cloth of their habits according to their need, the quality of the persons, and condition of the places. They shall use neither buttons nor girdles of silk, nor besides the said cloth, may use any furs other than lambs skin: their purses shallbe of leather, and their girdles plain, without any ornament of silk, neither shall they wear any thing else, forsaking, according to the behoufull counsel of saint Peter, all other vain ornaments of this world.   

That the said Penitentes may not haunt dishonest banquets, nor comedies, nor give any thing to stage-players and comedians.  
THE IV. CHAPTER.  
IT is forbidden to the said Brethren to frequent and be present at banquettes, plays, dances, and dishonest spectacles, & to give money or any other thing to see such vanities: neither must they permit any of their servants to give any thing to that purpose.   

Of abstinence and fasting.  
THE V. CHAPTER.  
Let all the Brethren abstain from eating flesh four days in the week, that is monday, wednesday, friday, and saturday, if they be not hindered by necessity of sickness or infirmity. They that have been let blood, may eat flesh three times that week. They also that travel may eat flesh on the days permitted by the Church; it is also permissable to eat it on principal and solemn feasts. The days whereon is no obligation of fasting, they may eat cheese and eggs: and when they shall come to conventual houses, they may care with other Religious what shallbe set before them. But they must content themselves with two meals a day, except in case of necessity, travel or weakness: for then this rule doth not oblige. Let the eating and drinking of the healthy 
Luc. 2.  be moderate, as the Gospel teacheth us saying: Be careful that your hearts be not overchardged with surfeiting and drunkenness. Let the said Brethren never sit down at table, but having first said the Pater Noster and ave Maria, and after their meal let them say it with the ordinary graces. And if at any time they fo get the same, let them say three for one. They shall fast all the fridays of the year, it they be not hindered by sickness, or some other lawful excuse. If the Nativity of our Lord fall on a friday, they shall not be obliged to fast on that day. From the feast of Alsainctes to Easter, they shallbe bound to fast every wednesday and friday, besides the other ordinary fasts appointed by the Church. They shallbe also obliged to fast every day from the lent of saint Martin till Christmas: and from Quinquagesima sunday till Easter, the sundays excepted. Women with child, if they will, shallbe exempted from all corporal austerityes and rigours from their time of being great, till after their churching, during which time they shallbe obliged only to prayer. Artificers that labour with the sweat of their bodies, may make three meals, from Easter day to S. Francis day, if they know it needful. They that are hired labourers and have their dyett provided, may eat of what shallbe presented them except the friday, and other fasts commanded.   

How often in the year they ought to confess and communicate  
THE VI CHAPTER.  
ALl the Brethren and sisters must be careful to confess their sins three times every year, and devoutly to receive the Blessed Sacrament, reconciling themselves to their neighbours, & making restitution of others goods. The said times shallbe Christmas, Easter and Whitsunday.   

That they must not wear offensive weapons.  
THE VII. CHAPTER.  
Let not the Brethren wear any offensive weapons, but for defence of the Church and faith of JESUS CHRIST, or for defence of their country, or with permission of their superiors.   

In what manner the said Bre. Penitents ought to say their Canonical hours.  
THE VIII. CHAPTER.  
THe Brethren shall every day say the canonical hours, that is Matins, with the Laudes, Prime and other hours to the Compline. The Clarcks: to wit, they that can read the psalter, shall for Prime, say Deus in nomine tuo saluum me fac. and Beats 〈◊〉 to the psalm Legem pone, and at the other hours, the psalms following, according to the use of the Roman Church, with the Gloria Patr●. And when they are in the Church they shall for Matins say the psalms which the Priests or Cathedral Church do say, at lest they shall say 12. Pater's, and 12. Anes, with Glor●a Patrs, as they that cannot read: and for each of the other hours 7. Gloria Patrs, and at Prime and Compline they that can say the Apostles Creed and the psalm Miserere, shall add it thereunto: when they say it not at the ordinary hours, let them say thrice the Pater Noster. The sick shall not be obliged to say these hours, but as they will. They shall endeavour to be present at Matins at their parish Church in the time of saint martin's lent, and the great lent, except some lawful impediment excuse them.   

That the Brethren who can, must make their will.  
THE IX. CHAPTER.  
Let all the Brothers that have any substance, be obliged to consider of their estate, and within three months after their entry into this confraternity, to make their testament, wherein they shall dispose of their substance, to the end that none die intestate.   

How peace is to bemade between the Brethren when occasion requireth, and between strangers.  
THE X. CHAPTER.  
THe mean to appease quarrels & dissensions that may arise between the Brethrens and Sisters, & to accord them, shallbe in such necessity to follow the advise of the Ministers together with the Counsel of the Bishop of the Diocese, if he be near, and to proceed according to the matter and occurances.   

To whom the Brethren must have recourse being molested against reason and their pra●ledges.  
THE XI. CHAPTER.  
IF it hap that the Brethrens or Sisters be injustly troubled and molested against their privileges, by the Governors or other Commanders of the place where they dwell, the superior Ministers must have recourse to the Bishop or other Ordinaries of the places, to demand and follow their advise how to govern themselves in such behalf.   

That the Brethren must withal possibility absta ne from solemn oaths.  
THE XII. CHAPTER.  
Let the Brethrens very carefully abstain from solemn oaths, unless they be thereunto constrained by necessity, except in cases contained in the confession of the Apostolic sea, that is, for peace, faith calonniation, and in giving testimony, and also in contracts of buying, selling and giving, where it shall appear to be expedient. But in common talk let them withal endeavour avoid swearing: and if any shall inconsiderately swear (as it often happeneth in talkative persons) calling it to mind in the examen of his conscience at night, let them say thrice the Pater noster for such oath: and let every one be obliged to exhort, instruct and educate his family in the fear and love of God.   

How the Brethren ought to assemble in congregation, and of their hearing Mass.  
THE XIII. CHAPTER.  
ALl the Brethren and sisters in whatsoever place or city they dwell must every day, if they may, hear Mass, and every month they shall meet and assemble in some place deputed by the Minister rector, to hear a solemn Mass: and there each of them shall give an almose to the Chappelain or other elected to that end, which shallbe distributed by the rector Minister, among the Brethren and sisters that are in greatest necessity, and particularly among the sick. This almose shall also be employed in the burial and funerales of the poor deceased: and what remaineth shallbe distributed to the other poor. Some part of this almose also shallbe given to the Church where they assemble. And every time that they meet, they shall endeavour to have some good Religious to preach unto them, who shall induce them to penance and to the exercise of charitable works. Let all the Brethren be admonished to keep silence and to be attentive at prayer during the divine office, especially whiles Mass is celebrated, and the word of God preached: unless the common good of the confraternity otherwise require.   

How the sick are to be visited, and what care must be had of the dead.  
THE XIV. CHAPTER.  
WHen any of the Brethren shallbe sick, the superior Ministers being thereof in the behalf of the sick party advertised, they shall visit or cause him to be visited at lest once in a week, admonishing him touching the state of his soul, as far forth as they shall find it requisite. And if he be poor, they shallbe careful to procure him what is necessary, out of the almose of the poor: And if the sick person do die, all the Brethren and sisters of the Confraternity that shallbe in the town or place where they die, shallbe presently advertised thereof, to the end they be present at the funerals: whence they shall not depart till the divine office be ended and the body interred. The like shallbe observed towards the sisters that are sick, and that depart out of this life. Eight days after the death of any Brother, all the Brethren and sisters of the Confraternity shallbe obliged, to say for their souls (the Priests) a Mass of the dead, they that can read, 50. psalms, and they that cannot read, 50. Pater nosters, with Requiem aternam. Let also be procured to be said three Masses every year for the Brethren and sisters departed. They that can read the psalter, shall at their commodity say it entirely every year, and they that cannot read, shall say 100 Pater nosters adding Requiem eternam at the end of each one.   

Of the Superior Ministers.  
THE XV. CHAPTER.  
Let every Minister and other officer on whom, in this form, order and rule of life, any office shallbe imposed, receive the same with devotion, and labour to execute it piously, and let not the said offices be given and distributed, but for certain time, and let no Minister rector be established for term of life, butt let there be a certain time prefixed, which expired, let an other be created.   

How the Brethren Penitents that are faulty and delinquent, are to be visited and corrected.  
THE XVI. CHAPTER.  
THe superior Ministers, Brethren and Sisters of every town or place in time to that end appointed, shall assemble in some Monastery or Church there to make their common visitation: where their visitors shallbe Priests of some approved Religion and of exemplare life, that they may impose on the delinquent, healthful penance for their sins committed, neither let any other be admitted to his office of Minister. And because this form of life had its original from the holy Father Saint Francis: We counsel them to choose visitors and reformers of this confraternity, of the Order of Frere Minors, who shall conserve it and have particular care therefore. And when the Superiors or Guardians shallbe thereunto required, they shall freely accept thereof. This office of visitation shallbe kept at least once in a year, or oftener if it shallbe necessary. The obstinate, disobedient and incorrigible shallbe first admonished three several times: after which, if they will not amend, let them by the advise of the discreet Brethren, as incorrigible persons be excluded and expelled their confraternity.   

That the Brethren must avoid debates and contentions among themselves, or others.  
THE XVII. CHAPTER.  
Let the Brethren and Sisters, to their utmost, avoid strifes, disputes debates and contentions. And when any beginning of discord death appear, let them incontinently seek to suppress and extinguish the same: if not, let the matter be brought before the Magistrate who hath authority to judge thereof, who hearing the parties with patience, shall determine their discord by justice.   

How the Brethren may be dispensed withal in their abst●nences.  
THE XVIII. CHAPTER.  
THe Ordinaries of the places, or the Visitor shall have power to dispense with the Brethren and sisters, touching the abstinences fasts and other austerities of this rule upon lawful cause, and when they shall see it expedient.   

That the Ministers must discover unto the visitor the manifest saultes.  
THE XIX. CHAPTER.  
THe Ministers shall advettise the Visitor of the manifest faults of the Brethren and Sisters, that the culpable may be punished: And if any be found inco●igible after three several admonitions by the Minister, or by some of the discreet Brethren, let him be denounced to the Father Visitor, who shall expel him the confraternity, and publish them in the congregation.   

Approbation of the Pope that none of the Brethren shallbe obliged under mortal sin to observe the points aforesaid.  
THE XX. CHAPTER.  
But in all the aforesaid things, whereunto the Brethren and Sisters of your Orders are not obliged by the commandments of God, or ordinances of the Roman Church: we will not that they be bound under mortal sin: but let them with prompt humility receive the penance enjoined them for the excess committed, and study to accomplish it entirely.  

The sequel of the confirmation of this rule.  
Let no man presume to dismember the page of this our decree & rule, or rashly to contradict it. But if any presume to att●pt it, let him know that therein he incurreth the indignation of Almighty God, and of his blessed Apostles S. Peter and S. Paul. Given at the Reate the 17. of August the second year of our Pontificate.    

The Brief of Pope Nicolas the fourth, in favour of the confraternity of Penitents.  
THE XXI. CHAPTER.  
NIcolas Bishop the servant of the servants of God, to all faithful to whom these presents shall appear, health and Apostolical benediction. The only son of God, by whose precious wounds we have been redeemed and revived in the fountain of his precious blood, founded and instiruted the holy Church on the rock of faith instantly after his birth, and committed the jurisdiction and power of his celestial empire to the blessed Prince of the Apostles and porter of eternal life, giving to him and to his successors, principality and power to bind and lose the dispea●ced of Israel, that by the mystery of his passion are retired into his fold. And therefore the foveraine Roman Bishop successor of the same principasitie of those principal watches and careful diligences, and not of studies and desi●es filled with vanities, is changed by Apostolical obligation, that the Church always multiply with a new generation and race, to be united to the well-disciplined flock, because the condition of human nature is easily broken or dissolved (as an earthen vessel that is subject to fragility) and with difficulty reform. And therefore it is necessary for the faithful of the same Church, to have especial care, as having been diligently educated in the innocency of sincerity and verity, not to deface and corrupt the doctrine and constitutions of the Successor of the same Prince, or in whatsoever manner by words of murmur to hinder the same: for as the Apostle saith: He is contrary to the Ordinances of God that resisteth his power. Sith then the holy servant of God and singular Confessor of JESUS CHRIST S. Francis, inflamed with the burning fire of charity, disciple both in words and works of the glorious Apostles, advancing himself with a spirit full of verity, to augment the family in the house of our Redeeemer JESUS CHRIST, with intention to reduce into the way of salvation the feet of such as walked in darkness, instructing them without learning, he hath infrituted an Order with the title of Penitents, to whom he hath given mean to merit eternal life. We desisiring to favour the said Order, to the end the intention and zeal of the said Confessor do increase in virtues, and that the Professors of this Order by mean of our care, make good progress in the way of their salvation: It hath seemed unto us requisite, approving the said Order, that therein be performed certain ordinaces worthy to be observed, as most behoufull, which by our letters we have to that end perscribed unto them; and among others, where we counsel and with a Fatherly affection admonish the said Brethren Penitents, to follow and observe the said rule and form of life: and that so doing, they with perfect charity by mean thereof conse●●e a mutual union and affection. Natural reason and duty requiring, that for reverence unto this holy Confessor, the Professors of the said Order be conducted and guided by the doctrine and counsel of the Frere Minors, the said Saint having him institutor of these Orders: and therefore let them procure to have of the Frere Minors to be Visitors and reformers of the said Religion: And for so much as some of the said Order (which is lamentable) by their perverse will, being doubtless illegitimate children, yea bastards of the Church and of this holy Confessor of JESUS CHRIST, do rebel against this our permission and counsel, and have presumed to affirm and maintain that the Religious receiving and observing that rule cannot be saved therein, and are so temerarious as that without any fear they attempt to pervert, and at least do persecute them that desire to follow our said counsel: We therefore determining not to let this presumption with connivence to pass unpunished, do totally annul the process made, or to be made against those that follow our counsel; and will that all they who with reverence accept and follow our said behouful counsel, do participate of the grace of the Church and of our benediction, and do enjoy the privileges granted to the same Order of Penitents by the holy Apostolic sea, or to be granted hereafter. We further ordain, that they who shall resist or hinder so holy a constitution, be in such sort restrained by the Ordinaries of the places, that they enforce them to desist from their turbulent impediments: Notwithstanding whatsoever privilege, or under whatsoever form of words, obtained to the contrary, and let the Brethren Penitents that shall follow our said healthful counsel, have Ministers taken and elected among, themselves, according to the form contained in the said rule. Given at Civita Veazia the 8. day of August the third year of our Pontificate.   

The life of S. Elizabeth the widow, daughter to the king of Hungary, and of the third Order of S. Francis.  
Of the innocency and virtue of S. Elizabeth in her most tender youth.  
THE VIII. CHAPTER.  
THis blessed S. the daughter of king Henry of Hongary was royally educated in her Father's house: but being by divine grace illuminated, and opening the eyes of her natural knowledge, she timely began to misprise the vanities of the world and the apprehensions of youth, changing them into desires to serve God. And from five years old she continued and persevered in prayer in the Church, with such mature gravity and such repose, that her Governess had much labour to withdraw her thence. And therefore she was often constrained to find occasions to go into her chapel at accustomed hours, where she would spend such time as she could, and make her prayer prostrate on her bare knees, using all industry to induce her waiting ladies to do the like, and to pray, read psalms, and be devout and honour the saints. She so used the matter that she drew a spiritual fruit out of the very plays and pastimes that her Ladies used: for she obliged those that lost, to say certain Pater's Nosters and ave Maries, or to give such a some to the poor. And as her years increased, so did also her devotion, purity and zeal in all virtues, choosing the sacred Virgin Mary for her Advocate and S. john the Evangelist for the Guardian of her innocency, to whom she was so specially devoted, that she denied nothing, which being in her power to give was demand for his sake. She had her spirit so elevated, that she took occasion of every matter presented, to stir herself to devotion, in such sort that when she was constrained to be present at assemblies of magnificence and sports, she would often, in the midst of the greatest pleasure and contentment that could happen therein, leave the company: which she would do so dexterously and prudently, that it much edified all that were present. She was clothed very decently and modestly, and did eat temperately: and then caused to be given to the poor (which then attended for such almose at her door) the rest of the meat prepared for her: she would be present at the divine service with great reverence and devotion. Whiles the Gospel was read, and at the elevation of the most sacred Host, she would put off her gloves, jewels, and other precious ornaments of her head, and lay them on the ground, for greater reverence to almighty God. She never omitted her ordinary prayers and pious exercises, and sometimes would watch a good part of the night, to satisfy the omissions and employments of the day.   

Of S. Elizabeth's perseverance in virtues after she was married, of her pious behaviour, and of her patience in her afflictions.  
THE IX. CHAPTER.  
THis heroical Lady being elevated and nourced in these pious exercises, she by divine inspiration entirely resigned herself to whatsoever it pleased God to ordain and dispose of her: for albeit she had resolved with herself never to have other Spouse than JESUS CHRIST, yet did the divine providence otherwise ordain: for so much as her Father to whom she was most obedient, enforced her to marry Landgrave, Duke of Toringe, of the greatest Princes and of fairest possessions of Germany; disposing this marriage for the extreme necessity that the Toringians had (being half barbarous) of some one to excite them to the love of God, and to the practice of charitable works towards their neighbour, and worthy merits of the virtue of chastity. This holy princess found much trouble with her husband the first year, not that he wanted sufficient inclination to virtue, but by reason of the ill disposition of those of his counsel, and of some particular servants and domestical officers of his, who interpreted and reputed the great humility of this worthy Princess, for sottishness and want of civility and Courtly compliments: and therefore did contemn and persecute her to their utmost. But by her continual prayers she obtained of God many particular graces, and namely that her husband should not only not hinder her holy exercises, but should be very joyful, the which incontinently came to pass. For being replenished with the fear of God, he permitted her secretly to do whatsoever she thought to tend to the service of his divine Majesty, comforting her ordinarily in the disgustes and discontentments that she might fall into by the subtlety of the devil in spiritual life, and by sweet words encouraging her for the good of her soul: In such sort that albeit this holy Princess had changed her estate, yet did she not desist from her pious exercises and holy intentions, always using very rigorous penance, afflicting her body by disciplines watchings and abstinences, and did also very often arise from her husband's bed, and spent the rest of the night in prayer unto God. And if sometimes sleep did overcome her, she would only make use of a pillow on the ground to sleep on. And when her husband was from home, she would employ the whole night in prayer, in the company of her celestial Spouse. She secretly wore a haircloth, and very often used disciplining to conform herself to her Saviour, that would be so cruelly scourged for us. She was so severe in her abstinence, and kept it so perfectly, that in the midst of banquets, of the abundance and delicacy of the most exquisite dishes, she would often content herself with only bread, and would entertain those that were with her at table with carving and presenting meat unto them, to the end they might not observe her, but might think she did eat indifferently of every dish. Because she took no pleasure to behold so much good meat, she would often send to a poor yet virtuous servant of hers for some of his ordinary diet. whereon she would feed. Her husband observing all these things did tolerat them with an extreme admiration and devotion, and would say, that he would willingly do the like, but that it was necessary for him to conserve his house and estate.   

Of the prayer, humility, poverty, obedience and forgetfulness of injuries, of S. Elizabeth, and of the revelation which God made unto her of the remission of her sins.  
THE X. CHAPTER.  
THis virtuous woman was so fervent in prayer, that she never prayed without weeping, and yet in such sort as she kept it unknown. In her prayer she felt both sorrow and joy in her soul: she would say that to weep with force and heaviness was to show an evil countenance unto God. It once happened that being according to her custom in prayer, her heart, eyes and hands elevated towards heaven, her soul was so rapt and swallowed up in God, that burning coals falling on a fold or plait of her gown, burned a good part thereof she not perceiving it, and had burned yet farther, if one of her servants passing by, had not hastily extinguished the same: in doing whereof she cried so loud that she caused the pious lady to return to herself, who with her own hands set a piece on that part of her gown which was burned. She would not have her servants and the poor people to call her Lady, but would converse with them as their equal causing them to sit by her, and eating, spinning and working with them without any ceremony. She so affected humility, that she disdained not or omitted the basest occurance for the love of God. In the midst of the greatest prosperity that she ever had, she always desired the estate of poverty, to imitate and follow that of JESUS CHRIST in this life, shunning all pomp and worldly glory. By this favour and holy desire, she would often being alone in her house with her friends and servants, cloth herself poorly, affirming that if she fell into poverty, she would in that sort be clothed. She would be always present at general processions and litanies, bare foot, and attired in linen, and with great humility would hear the sermons among the simple people. When she went first to Church in the morning, she would not go attired according to her quality, but the most simply she could, in example of the Virgin Mary, carrying her child in her arms and laying it very reverently on the Altar, there offering a lamb and a candle. Returning home after the service, she would give the clothes she wore at mass to some very poor woman. And the more perfectly to observe the rule of humility, she promised obedience in that concerned the good of her soul to her Confessor M. Courard a poor Religious, but of great piety and doctrine, whose counsels, though generally virtuous, she so strictly observed, as if JESUS CHRIST himself had commanded her. By this obedience and upon a scruple of her conscience she would neither touch nor use any thing bought with the money arising of any gain made by the Officers of Landgrave her husband, fearing that it might be gotten of the blond of the poor subjects. And albeit the same were lawful and permissable to that saint, in regard of the simplicity of those times, yet at this present it may not be done nor permitted to any.  

To pray for ones enemy's is very pleasing unto God.  Having in her widowhood received a great injury, which exceedingly troubled and disquieted her, she fell to her prayers, and began with great abundance of tears to pray unto God for those that had done her injury, beseeching him to bestow on each of them a grace whereby they might receive some consolation of his divine Majesty. During the fervour of this prayer, she heard a voice that said unto her: thou hast never presented a prayer unto me more grateful than this, which hath through pierced my bowels. Wherefore I pardon thee all thy sins, and give thee my grace. This holy Princess knowing the mercy which God had showed her, considered with herself, what course of life she might thenceforward undertake to become more grateful to his divine Majesty, and to serve him more diligently. But being in deep consideration hereupon, the ineffable searcher of hearts said unto her: hope in God, do good works, and shun sin, & thou shalt always have comfort.   

Of the devotion of this S. towards the Frere Minors, and how, doubting of the love of God towards her, he miraculously displanted a tree, and replanted it where she desired.  
THE XI. CHAPTER.  
THis blessed lady was both a singular mother and daughter unto the Frere Minors, as one replenished with the spirit of poverty and contempt of the world, whereof they made profession: & therefore having been many days without the sight of any she was exceeding melancholy. Her husband perceiving that she was more sad then of custom, asked her the cause: whereto she answered, that it was because she had not in a long time seen any servant of God, nor of them heard the word of his divine Majesty: And therefore was she so heavy and melancholy both interiorly and exteriorly. Which her busband understanding, he presently sent for Frere Minors to comfort her: who being come she presently resumed her former serenity and mildness of countenance, and a long time discoursed of the estate of her soul with one of them who was her spiritual Father, and among other things thus spoke unto him: Father, that which most afflicteth my soul, is when I consider my sins to deserve that I be little loved of almighty God, sith I continually strive with my v●most ability to love him; and yet I much fear that he rejecteth me as unworthy his presence and his love. The Religious thereupon assured her that she was far more beloved of God, than he could be of her. Whereto the Saint replied: If it were so, my God would not permit me to be separated from him one only moment, but would ordinarily visit me with some sicknesses or afflictions, which I desi●e, and would exceedingly effect for the love of his divine Majesty. This good Religious by very pregnant reasons demonstrated unto her, what and how great is the love of God towards 
God infinitely surpasseth us in love.  his creature, and how much it exceedeth ours, in that his love is infinite, eternal, strong, pure, and entire: and ours is slender, temporal, feeble, impure, and imperfect. But this Religious discoursed to little purpose: for the virtuous lady could not believe him, and therefore, showing him a tree on the other side of a ●iuer whereby they were, she said: Father I would rather believe that the tree which you yonder see could remove hither, then believe myself to be more loved of God than I love him, being as I am at this present separated from the sweetness of his true love. The sequel was most admirable, for those words were no sooner spoken, but the tree was displanted by the roots and transplanted on the side of the river where they were. This Princess then remaining as it were in ecstasy, experienced in her soul how much the love of God exceedeth ours, and so she acknowledged herself to be vanquished by the love of God.   

Of the great charity of this holy Princess, and how she spent her time in works of mercy.  
THE XII. CHAPTER.  
THe lively waters of the works of mercy did continually flow out of this fountain of divine love, wherewith the poor of JESUS CHRIST were refreshed, who saith that he will accept the said works as done unto himself. This Princess was extremely sparing and frugal in what was for her own use and particular necessitie● but exceeding liberal towards to poor, whom she could not endure to want any thing necessary unto them: for which virtue the people called her the true mother of the poor, who in regard of this her piety, would often invite her to be God mother to their children in baptism; whereunto she would voluntarily accord, to have ●ore occasion to assist them and to procure the education of their children. She one time gave one of her gowns to a poor woman, who with this almose thought herself rich, and conceived thereof such an excessive joy, that at the instant she fell as dead to the ground. And this compassionate Princess having prayed for her, she returned to her self. She earned money by spinning and sowing with her maids, which she distributed to the poor. She also employed herself in that exercise, to give example of humility unto her women and maydnes, and to shun idleness. He● husband being in Italy, there happened in her territories an extreme famine, for relief whereof this pious woman gathered together all her revenues, than got a note of all the poor of the City, & relieved them therewith. An other time wanting money for the like supply, she sold her jewels, and with the price thereof, believed the needy. She would often times withdraw things necessary, from herself, her women and maids, to supply the necessity of the poor. She caused an hospital to be builded at the foot of her castle, which was very high, where she placed all the poor sick people, and every day went down to visit them, albeit the descent was very troublesome and difficult, and relieved their necessities, exhorting them to patience and to purge their souls by confession and communion. She served, attended, and dressed them withan exemplar humility, supporting with an extreme patience, the loathsomes that issued out of their soars, and sometimes having no other linen at hand to make them clean, she would put off her coif & disfurnish her head to dry and wipe off the filthy matter of the said soars, which so strongly savoured that her Ladies could not endure them.   

Of the death of the Duke her husband, and of many afflictions which she endured in her widowhood.  
THE XIII. CHAPTER.  
Our Lord had by his grace and by the prayers and petitions of the Duchess, converted the Landgrave, so that albeit he were by the affairs of his estate and his possessions exceedingly hindered from the service of God, yet did he not omit to have good desires and with his utmost put in practice good works. But because he could not persist in spiritual exercises, he permitted his wife to employ her self therein for the honour of God and the benefit of both their souls. And this virtuous woman desiring her husband should employ his forces, in defence of the Catholic faith, she induced him to visit the holy land, and to assist the Christians in recovery thereof. He then to this effect having with his troops for so laudable an enterprise advanced his journey so far as Italy, rested at Brindes to attend convenient time and weather to take shipping: But it pleased God that he there fell sick of a mortal infirmity, so that he shortly after with an exemplar contrition, yielded his spirit unto God. S. Elizabeth being advertised of his death, received her widowhood with almost the like will as she had done her marriage, resolving to apply herself entirely to the service of her celestial Spouse. And so almighty God began to visit her with greater afflictions, as having a soul more free, and was a little more sublime than ever. For as soon as the death of the Landgrave was divulged, she was by his kindred and vassals expulsed her palace, as if she had been a prodigal waster of the revenue of her estate: and was so abandoned, that the night following (as a rejected creature) not knowing where to repose, she retired in to a cottage employed for the shelter of beasts. There she joyfully gave thanks to God for her misfortune, which she reputed as a great favour and most singular grace. The next morning, she repaired unto the monastery of the Frere Minors, and prayed the Religious to sing Te Deum laudamus in thanckesgiving to God, for that according to her desire he had afforded her the estate of poverty. After that she ordered her children to be disposed into diver▪ s places, to be instructed and educated according to their quality and degree, having no mean to retain them any longer with her, many injuries and affronts being imposed on her by the kindred of her deceased husband in his vassals, which she joyfully & with invincible patience supported as a favour sent her by almighty God. An archbishop that was her uncle caused her no small affliction, in that seeing her young and reduced to such poverty, he resolved to bestow her honourably in marriage. But the espouse of JESUS CHRIST, having laid a firm resolution rather to die then to marry again, obtained of God by mean of prayer, the victory in so strong a conflict. Whiles she honourably remained in a castle of her uncles, the body of her husband was brought from Brindes, which was received by the said Archbishop with a very solemn troop and procession of the Clergy, and accompanied by the said Princess with many tears, she thus speaking unto almighty God: I give thee infinite thanks, O sovereign Bounty that it hath pleased thee to comfort me with the receipt of the bones of my deceased husband thy servant. Thou alone knowest my God, how much I loved him, because he loved and feared thee. And nevertheless thou knowest also what consolation I have received of his death, being deprived of his presence, even for thy love, in that he went to serve thee for the recovery of the holy land: and albeit I received an exceeding contentment to live with him, yet was it with condition that we both together might travel as poor beggars over the world: But sith that may not be, thou knowest my God, that if it were in my power to restore him to life, I would not do it, nor were it requisite for me to employ therein one hair of my head, if I thought it not thy holy will. But I recommend his soul and mine to thy divine clemency. The king of Hongary having understood the death of the Landgrave his son in law, and the miserable estate of his daughter, and with what impiety she was persecuted by the subjects of her husband, he sent one of the principal Earls of his kingdom, to bring her unto him: who having sought her, found her spinning of wool among very poor women, wheratt he so admired and was so grieved, that he began to break out into exclamations, regrets and complaints: and at length delivered his charged, advertising her of the will of her Father. But in vain did he strive to persuade her to return to her country: for 
Psal. 83.  she as a generous Princess, choie with the Prophett David, rather to live abjected with the poor in the house and service of God, then honoured in royal delights, and in the palace of terresi●●all Princes.   

How S. Elizabeth became religious, and founded a great hospital for the use of poor sick people.  
THE XIV. CHAPTER.  
THis blessed widow had vowed that if she over-lived her husband, she would spend the rest of her days in perpetual chastity, obedience and poverty, which she failed not with much fervour to accomplish; and therefore she took the habit of the Penitents of the third Order of S. Francis, and being clothed in a coat and cloak of gross grey cloth, all patched with sackcloth, she promised obedience to her Confessor called Fa. Courad, a Religious of notable sanctity, which she most exactly observed, even in works of penance, as fasts, disciplines, and other mortifications, in which virtues this holy Religious man did exercise her for the greater benifitt of her soul. And to the end she might entirely deliver her heart in possession unto God, without being distracted or hindered by any temporal affection, she besought his divine majesty to settle in her heart such a misprise of all temporalities, as might deprive her even of her love to her children, and give her force, to support all the injuries of this life. Arising from this prayer, she went and thus spoke to her companions: Know ye, that almighty God hearing my prayers hath granted me, that henceforward I shall never esteem all the magnificences, amities, and other deceitful allurements of the world, more than filth, yea neither shall I have any care of my children, more than of my neighbours, to the end I apply my love to nothing but his divine majesty. After she had taken the religious habit, she with greater fervour addicted herself to prayer, as also to worcks of mercy; and having received 2000 Marckes of money as part of her dowry, she gave the greatest part thereof to the poor, and with the rest builded an honourable and commodious hospital, to entertain poor sick people, and there to have them cherished, attended and medicined: wherein herself, as the most humble servant, served the poor sick creatures, yea with such charity as she washed their feet, and made their beds: and then would say to her companions that assisted her: we have this day received a great favour of God in that we have washed, covered and served him, sith it is he whom we serve in his poor people. She relieved and assisted with such great fervour and humility, that in one night she carried a poor blind and very sick boy, six times to his necessities, albeit he was every where full of filth and loathsomeness, and then joyfully washed the linen that he had fouled. There was in this hospital a leapresse, whom she often purified, though she were so covered with filth and leprosy, that one could not so much as behold her without horror. But this Princess did handle her as if she had been very clean, dressed her meat, gave it her to eat, and applied her medicines, pulled off her hose, and pared her nails with such promptitude as she procured a strange admiration in all the beholders: She caused the sick ordinarily to confess and communicate: and in like case a poor old and sick woman, that had no will to confess, was by her corrected and made confess. She washed and shrouded the dead bodies with her own hands, and with very great devotion attended them to burial. Our Lord by many miracles which he wrought by this blessed lady, made appea●e how grateful this work of mercy was unto his divine majesty.   

What order S. Elizabeth observed, and the miracles she wrought in the said Monastery.  
THE XV. CHAPTER.  
Saint Elizabeth in her hospital ordained, that no poor person should be admitted without being formerly confessed, because a man in mortal sin doth not deserve at the hands of God, the bread he eateth. It one time happened that a blind man demanded entertainment in the said hospital, but because he would not confess, he was not admitted: wherefore returning he murmured, blasphemed and tailed for that he was rejected thence. But being charitably reprehended and admonished by this virtuous Lady and a Frere Minor, he was converted and very devoutly confessed his sins, and then was admitted into the hospital, where being, the Religious man said to S. Elizabeth: Sith you have received the blind man, and have given him to eat, you must also if you please, restore him his sight. The S. as one full of humility, answered: Father that which you require is a work of importance, and such as none but God can do, as he alone that illuminateth the blind: but sith it hath pleased his infinite bounty so mercifully to grant him the light of grace, I shallbe glad that he vouchsafe him that of his eyes. And therefore Father, obtain you of his divine majesty the light of one eye, and I will endeavour to pray for the other. And so both of them with great confidence and fervour falling to their prayers, the sight of one eye was restored to the blind, and a little after, the other. Wherein God showed the difference of the merits of the intercessors, in that the sight restored to the second eye, was very much clearer, purer, and sharper than the other.  
The saint one day entering secretly into the hospital with two servants to visit the sick, she found at the door a paralytique lying on the ground, who was also deaf and dumble. She having compassion of this poor creature, asked him with a low voice what he ailed. The sick man that could not year her, moved his head and mouth as one dumb; and making signs with his hands, the servant of God with fervour of the holy Ghost said unto him: I command thee in the name of our Lord JESUS CHRIST, to tell me where is thy grief: at which word the paralytique arose on his feet and said: I have been for many years both dumb and lame as you see, and this is the grief I had. This saint utterly amazed at such a miracle, speedily returned whence she came, to avoid the notice and observation of the world.  
As she went an other time to visit the sick, it happened that she saw one so much decayed, as by reason of his extreme weakness he could not eat. The S. prayed him to tell her what he desired to eat. The sick creature sighing answered her, that he could willingly eat of some freshwater fish: the virtuous Princess, assuring him to procure it for him, left him much comforted, and presently sent a servant of the hospital to get such fish for the sick man. But returning he advertised her that the river being frozen, there was no mean to have any. Which this compassionate mother of the poor understanding, having confidence in God, and being well instructed by the holy Ghost, took a basin in her hand, and went incontinently to a fountain close by the hospital, wherinto having dipped her basin she drew it out full of water and fish, which with great pleasure she boiled, and gave to the sick party that was half dead, who did eat with such appetite, that a little after he arose from his bed sound, and gave thanks to almighty God.   

Of the contemplation of S. Elizabeth, and how she delivered her mother out of Purgatory, and converted a very sensual young man.  
THE XVI. CHAPTER.  
THis holy Princess had ordinarily revelations and visitations of her beloved JESUS CHRIST, by his most fervent love wherewith she was wounded. Being in the Church one day in the lent, she so settled and fixed her eyes on the altar, that she made it appear that she there saw the presence of the divine majesty, so remaining many hours receiving celestial revelations. Returning to herself, she was constrained by so great weakness to rest her head on the lap of one of her servants, and so remaining a while, she began to behold the heaven at a window, discovering such a joy in her countenance, that it enforced her to break out into a marvelous laughter: and a little after this laughter turned into weeping, then again openning her eyes she showed the like signs of joy as before, and shutting them she began again to weep, thus continuing without speech till Compline. And then she began to say. O my God: if thy holy will be to remain with me, I most humbly beseech thee to believe that I affect not nor desire any thing more passionately then to remain eternally with thy divine majesty. Her companions having prayed her to tell them for the glory of God and the edification of their souls, what she had seen, she said: my beloved sisters, I have seen heaven open, and my Lord JESUS CHR. benignly bowing unto me, & showing unto me his holy gracious countenance. Whiles I beheld him, I was filled with incomprehensible joy, but not seeing him I was oppressed with inestimable grief: therefore did I so bitterly weep. And therefore God ha●ing compassion of me he again comforted and rejoiced me with remonstrance of his glorious face replenished with inessable splendour, who ask me if I would remain with him, I answered as you have hea d. Her companions further prayed her to impart unto them the revelation she had a little before being before the altar. She answered: I may not tell you what I have seen: yet I tell you I saw a marvelous matter of almighty God, & my heart was filled with his joyful & gracious visitation. This S. was so visited of God in divers manners, though she revealed nothing to her companions thereof, nor what she knew to be the will of God, who soveth the secrecy of his friends. Our Redeemer would manifest the fervent charity of this blessed S. hearing her prayers by divers effects, whereof we will here record the two examples following.  
It happened one night as she slept that her mother appeared unto her in vision, on her knees in this sort entreating her: alas my daughter, remember the pains I endured in thy birth, and pray for me, for thou must know I suffer extreme torment for having lived too negligently, & not done penance for my sins. The S. with this complaintive voice awaking, and touched and moved with compassion towards her mother, she fell on her knees and made her prayer to God, demanding mercy of him for her mother. And after a long and servant prayer she fell a sleep, and an other time saw her mother in vision with a joyful countenance, who said: My daughter I am by thy prayers, delivered of the pains wherewith I was tormented in purgatory, and am now going to heaven.  
This saint seeing a young man very sensual and full of vanity, had pity of him, and prayed for him, whom also she persuaded to pray to God for himself, whereto he accorded. So whiles they both prayed, the young man began to cry out: Madam, pray no more for me: pray no more, forbear if you please. Which the S. hearing, she redoubled the fervour of her prayers, and the young man began again to cry louder: Madam, pray no more for me, I am all burned: which exteriorly appeared: for all his body did smoke by the extreme sweat wherein he was, which made him tremble, lift up his arms, and his countenance to fail. They that found him there, touching his flesh, could not endure their hands on it: his clothes were all wet with the excessive sweat that bathed him, and therefore he still increased his cries, saying that he burned. But the prayer of the saint being ended, this extreme & visible heat left the young man, who returning to the true knowledge of himself, was then so purged and illuminated with divine grace, that the entered into the Religious Order of Frere Minors, where he lived & died piously: and so God showed the force and virtue of the prayer of his holy servant, not in these two examples only, but also in many others.   

Of the blessed death of S. Elizabeth, and of the great miracles she wrought, and how Pope Gregory the 9 canonised her.  
THE XVII. CHAPTER.  
THe time of peregrination of this holy widow being expired, our lord appeared unto her in vision, and very familiarly said: Mine elect, come, possess the celestial habitation. In the morning she related this news to her companions: then by order she received with an exemplar devotion all the sacraments of the Church: after that, she prepared what was necessary for her obsequies, and the night following turning towards a corner of the bed, they that were near her heard a clear voice most sweetly singing: whereupon one of her familiar companions asked her who it was that did sing there, and she mildly answered that there was a little bird, which by the pleasing melody of his tune had induced her to sing: then she began to cry, avoid, avoid, avoid wicked spirit. So that the devil being come to see if he could find any thing for him in this saint, vanished at that voice. And she having her countenance very joyful and her spirit by prayer elevated unto God, demanded if it were not yet midnight, at which hour our Saviour voutsafed to be borne in the world, and laid in the crib: then saying that the hour was come when God would invite her soul to the celestial marriage, she suddenly mounted unto heaven. Her body having remained four days unburied, continued so beautiful and yielded so sweet a savour, that it represented rather a glorious then mortal body. There appeared at that instant on the roof of the church a great number of birds of strange kind, which did so sweetly sing, that they filled those that saw and heard them with extreme admiration: this was to make known the feast which was celebrated in heaven at the entertainment of this blessed soul: her funerals were filled with great clamours; complaints and lamentations particularly of the poor, for the death and absence of her that loved, attended, and dressed them as amiably as if she had been the carnal mother to them all. There repaired thither a great confluence of people that with much devotion we●e present at her obsequies each one entitling her a saint and blessed. He that could get so near her body as to have one of her hairs or part of her habit, esteemed it as a notable treasure. Then would our Lord make known the glory of this his faithful servant, by many miracles which by her merits he wrought, restoring sight to the blind, curing the lame, cleansing the leprous, dispossessing the possessed, giving also sight to one borne blind and herself being laid in her grave, delivered many by her intercession from death. Whereof Pope Gregory the ninth being advertised, & authentically assured of the miracles Wrought at the sepulchre of this holy woman to whom living he carried a particular devotion, after due and ordinary information in such case procured, and the examen of her life and miracles effected, with the consent of all the Cardinals and Prelates of the Church that could be assembled, the said Pope enrolled her in the Catalogue of SS. ordaining her feast to be solemnised over all the Catholic Church. This blessed S. departed this life the year of grace 1231. the 19 day of November. Certain years after, her relics being translated her body was found in the cousin of lead where it was first laid in sepulture, her flesh being melted into oil and most precious liquor, that yielded a most delicious and pleasing ●auour: this oil restored health to infinite sick people, and a very long time distilled from her sacred bones.   

The life of the B. Elzearius of the third order of saint Francis, and S. Delphine his wife.  
Of the sanctity, mortification, abstinence, and virginity of S. Elzearius.  
THE XVIII. CHAPTER.  
ELzearius was Earl of Arian in Province, no less generous and noble in virtues and sanctity, then eminent & famous in race & generation; for the Ea●les of Arian his predecestors were of the most illustrious of Provence. This nobleman from thirteen years of age accustomed to fast often, and wore a cord girded on his flesh, knotted with five knots, which he used as a restraint and bridle to carnal sensuality, and as a secret memory of the five wounds of our lord JESUS CHRIST. When he was overwearyed with watching and was overcome with necessity of sleep, he never put of his clothes to take his rest: and by day wore an haircloth, thereby to feel some affliction in his body both by day and night, considering that without afflictions the fruits of spiritual desires cannot be obtained. His rigours also served him to repress the concupiscences & stings of the flesh, and to obtain the fruits of true wisdom. His age increasing, he addicted himself to a stricter rule of abstinence, chasticing his body by fasts, to subject it unto the spirit. He gave virtuous and pious instructions to his family, that they might live in the fear of God, and not injury their neighbour, but might edify him, and that God might by them be served and honoured. This saint after his youth (though he had been delicately nourrished) was a great friend unto chastity, and so continued even to his death, preserving in his soul and body the inestimable treasure of virginity.   

How saint Elzearius was married, and accorded with his wife, to conserve their virginity.  
THE XIX. CHAPTER.  
S. Elzearius was married in his youth, unto a gentlewoman of noble family called Delphine, who had a like intention with her husband to preserve her virginity. She being past twelve years of age, and knowing she should shortly be delivered and committed to Elzearious her Spouse, began exceedingly to fear that notwithstanding the sanctity she knew to be in him, as not sufficiently fi●me and resolute in this grace, he would overthrow the holy resolution she had to conserve her integrity. And consulting thereof with a Frere Minor that was her ghostly Father, called Frere Philip Denguerre a man of notable piety, he gave her full asseurance and satisfaction, with a prophetical spirit telling her, that she should not only entirely observe her vow, but that her husband and she should live together chastened and so persever to the end. And so the nuptial solemnities being ended, they lived together twenty seven years religiously and piously, under the shadow of the name of marriage, very well united in spirit, but remote from the union of the flesh, preserving in this vessel of earth, the inestimable treasure of most precious chastity, a virtue not so much recommendable as rare, and so much more worthy to be imitated, at least in part, as the contrary vice is damnable and ruinous.   

Of the worthy and singular virtues of S. Elzearius.  
THE XX. CHAPTER.  
THis holy man duly considering that the principal virtue which the servant of God can have, is the misprise of himself, and consequently humility, and not worldly nobility: his spirit could never be raised to vain glory by the great substance, honours and puissance which the eminency of his house did yield him. His words were gracious and pleasing conformable to the spirit that delivered them: and the better to attain to the perfect contempt of himself, he would often, for the love of JESUS CHRIST, wash the soars and ulceres of lepers with his one hands, and serve them with gteat fervour of devotion, and with such charity, as if with his own eyes he had seen and served JESUS CHRIST himself. He behaved himself towards his subjects and vassals, over whom he had entire jurisdiction, as a just lord, judging their causes with a severe clemency, as one that could not be drawn from the right course of justice by fear, hatred, favour or corruption. This holy man proceeded in all actions by the virtue of discretion, wherewith he so tempered his works of mercy, that therein he with exceeding humility avoided worldly glory and favour: and as a valiant and perfect warrior, he never desisted from his first intention: and as just, he withal his industry shunned the occasions of offending God. This servant was so charitable and liberal to the poor, that never any demanded of him an almose for the love of God, but he gave him a reward together with good words. All his care was to feed the hungry, to lodge pilgrims, and have care of poor sick and forlorn creatures, as one that acknowledged the poor CHR. JES. in his poor creatures, & in sicknesses, the painful afflictions w●ich he endured for us miserable sinners. And as he was replenished with the love of his neighbours, no less was he, but much more replenished with the love of JESUS CHRIST. And knowing that the edifice of virtues hath its end in the perfection of holy prayer, in regard that it is a conversation and familiarity with God, he applied himself with all his endeavour to prayer and contemplation: he also said the canonical hours with such devotion and attention, as if he had been in the visible presence of JESUS CHRIST.   

How S. Elzearius had the true virtue of patience: of his death and canonisation, and the death of his wife.  
THE XXI. CHAPTER.  
THis invincible Champion, was so armed with the precious armours of patience by the exercise of virtue, that, albeit he supported many things very difficult to endure, yet none could ever disquiett him: so that he was never perceived to be in choler, nor the least jot remote from his ordinary mildness. For he very patiently and humbly, supported and endured the injuries and affiontes directly or indirectly offered unto him, and was never heard to proceed out of his mouth any word but of praise and thanksgiving unto God: he with such sweetness and clemency pardonned his enemies whatsoever offence they committed against him, that he did not only make appear that he was satisfied and appeased, but proceeded in their behalf as if there had never been cause of discontentment.  
Being at Paris, and having foreknowledge of the hour of his death, he with great abundance of tears and exceeding devotion made his confession, then with much reverence and in very exemplar manner received the sacraments of the church. And albeit his life and the Countess his wives were stored withal kind of virtues, yet in his last days speaking of her, being urged by the holy Ghost he uttered to those present these words: The infidel man is sanctified by the faithful woman, whom I leave a virgin in this mortal life, as I received her a virgin and unspotted.  
This holy Confessor of JESUS CHRIST, changed this life for a better the year of grace 1327. Father Francis of Maronis, a famous preacher and Doctor was present at his death. The very day of his departure he appeared in all glory unto his wife, (who was them in her County in Provence) to whom he uttered these words of the Psalmist: The snare is broken, and we are delivered, and so without any other word he vanished. The Contesse the same day recounted to all her company the death of her husband, it being the 27. day of September. He was buried in the church of the Cordeliers at Paris clothed in the habit of the third Order, and the same year his body was translated into Provence to the Covent of Apt, in which his sanctity was by many miracles divulged; for which he was by the Apostolic sea canonised. His feast is celebrated the 27. of September:  
The Countess Delphine his wife, lived many years after him persevering in piety: being dead she was buried by her husband, having the the habit of the Frere Minors, as a disciple of the holy Father S. Francis, and of the third Order.  
at the death of this Countess and till her body was interred, a most sweet harmony was heard in the air, as they have testified and assured who were near her body. It is piously believed that they were Angels singing as true friends of virginal purity. Our Lord wrought many miracles as well in the life time, as at the death of this holy woman, and in such quantity, as there is no doubt but that our lord had canonised her in heaven.   

The life of the blessed Yues, of the 3. Order S. Francis.  
Of the holy exercises and mortification of the flesh of S. Yues.  
THE XXII. CHAPTER.  
YVes flourished in that time in the Duchy of Bretanie within the diocese of T●iguier. He was a man of eminent sanctity, and led a marvelous austere life, for which cause almighiy God made him famous by many miracles. This holy man was the son of a very rich & virtuous man, by whose good example he was from his tender infancy a pattern of commendable conversation. His Father sent him to study humanity at Paris, thence to Orleans to study the Canon and Civil law, but much more did he profit in divine wisdom: for there manifesting his doctrine he laid open to many the true knowledge and assured way of justice. And being to return to his Father, the Bishop of Triquet having heard the fame of his excellent virtues and sanctity, made him his Official or commissary, with very ample authority. And albeit the holy man withal his power withstood the acceptance of this charged: yet was he at length constrained thereunto. He with such prudence 
Remarckable proceeding in a man of iust●ce.  and without acception of persons administered justice, that the balance was always equal; which he performed with such sincerity, that he would never receive any recompense for it in this life.  
A little after by divine providence he became Priest, in which ministry he offered his body a lively sacrifice unto almighty God. His habit was then, according to his quality, common, decent and modest. But under he wore a very sharp hayr-cloth, Wherewith he afflicted his body, & did weaken it by frequent and austere fasts & by continual watchings.  
When he was admitted into the confraternity of the Penitents of the third O●der of S. Francis, he rejected all his fine apparel (though most modest and plain) which he ware according to his quality, clothing himself with very gross and course grey cloth, and wearing rude and homely shoes as poor Religious ordinarily use. He w●are upon his haircloth (that it might not be seen) a shirt made of tow, raw or undressed. He slept very little, and then only when nature was wearied with prayer, study or spiritual exercise, or burdened with natural necessity of sleep: his repose was short, and he always took it clothed. His bed was the bare ground, a hurdle, or some gross sticks wreathed together, his pillow the bible (an instrument of little sleep and of much diligence) he being mindful and taking comfort of these words of our 
●at. 11.  Redeemer JESUS CHRIST. They that are clothed in soft garments, are in kings houses.   

Of the abstinence, charity, prayer, and the manner of saying the divine office, of S. Yues.  
THE XXIII. CHAPTER.  
THis holy man did never feed on delicate meats, but such as were very gross: which he did to reserve of his revenue wherewith to reliue many poor people. On fasting days commanded by the Church he used only bread and water, & ordinarily did with great abstinence fast the wednesday and saturday. He had customarily strangers and pilgrims in his house: he was very diligent in the practice of the works of mercy: he entertained poor people, and particularly the sick and lame, with exceeding pity and compassion and conversed with them so mildly and familiarly as if they had been his brethren, he served them and made their beds, washed their feet, and did them all other services that they could need. Being no less careful to administer unto them the spiritual food of the word of God, than the corporal, he made them notable exhortations, wherein he multiplied the talon of the evangelical doctrine to those that were under his charged. 
The gifts of. S. Yues.  He was very prompt in according dissensions and procuring of peace with all persons. He had the grace to convert sinners to penance. He was so addicted to prayer and contemplation, that he would sometimes neglect to take his ordinary repast and dyett. And one time he continued five whole days in prayer in his chamber, without ask or being offered him any thing to eat. And yet when he came forth his countenance was so pleasing, joyful, and vermilion as if he had been pampered with most exquisite meats.  
As he celebrated mass with great fervour, so did he therein receive of God notable feelings and graces, as one day did appear: for as he elevated the most sacred sacrament, there descended from heaven an admirable splendour and brightness, which environed the sacred host together with the chalice. He red the canonical hours with admirable attention & devotion, and did always rise at midnight to say his Matins. He divided the office into all the hours of the days, in imitation of the Prophett 
Psal. 18.  David, who praised God seven times in the day.   

Of the blessed death of S. Yues.  
THE XXIV. CHAPTER.  
THis holy Religious being complete in the perfection of all virtues, & exceeding devout unto JESUS CHRIST, very austere towards himself, & extreme courteous and charitable towards others, as he was by divine grace, of a singular life and admirable in the works of charity, so was he honoured of God in this life by marvelous actions & miracles. For he expelled the evil spirittes out of human bodies, he cured all kind of diseases: Wherein was accomplished the prophesy of his mother, who confidently affirmed that, he being a child, it was revealed unto her that he should prove a saint.  
The day of his death was revealed unto him three weeks before he died. And thereupon he said to his people, that he was shortly by the divine will to depart out of this life. And so the three weeks being expired being fortified with the sacraments of the Church, making a end answerable to the worth of his life, he yielded his soul unto God the year, 1303. the 19 of May, & 50. of his age. His feast is celebrated the same month & day, and in some places the 27. day of October, by reason of his translation.   

Of some other holy persons of the third Order of S. Francis.  
THE XXV. CHAPTER.  
THere have been many other SS. of this confraternity of the third Order of Penitents of S. Francis, the history & particular life of whom, would be too tedious to be inserted. And therefore we will rest content with the only rehearsal of the names of such as by many authors are recorded. Among the SS. of this Order is reckoned S. Lewis king of France, and queen Blanch his mother who was daughter to the king of Castille. The blessed Luchesius of Poggibongy whose relics are in Toscane, in a monastery of Frere Minors, scituat on the mount imperial, where they are exceedingly reverenced. S. Bonne-femme, the wife of the said Signior Luchesius. S. Lucius, who was the first that saint Francis received into the third Order of Penitents. Nicoluccius Sienos, and james de la Land Priest, by whom our Lord wrought many miracles; S. Peter Romanus, who was martyred by the Sultan: Bonacius de Voltera: Peter de Colle: Alexander of Perusia: Leo Archbishop of Milan: Walter Bishop of Tremise: and Richard Bishop of Alexandria, doctor of divinity: Charles Dendono of Manfelt●e: john of Raverie: Torcello of Puppio, Bartholomew of S. Giminian: Peter Petinarius: and of the blessed Thomas Vntius of Tullinium, who by miracles & prophesy was very famous: All the aforesaid have been famous in sanctity of life, and in great reputation of virtues and miracles.  

The names of many holy women of this Order.  
S. Rosa of Viterbium: saint Margarit of Cortone: saint Aemiliana of Florence: saint Clare of Montfaucon, in whose heart after her death was found a crucifix, with all the mysteries of the passion: and many other Ladies, among whom is placed an Empress: which women were very venerable and worthy of perpetual memory. Which, if they have not obtained here below among earthly people, they enjoy it with far greater glory among the Angels & SS. in the celestial kingdom; by which fruit it appeareth that this holy confraternity of Penitents, instituted by the holy Father S. Francis, was assisted by the holy Ghost, to the end that Christians of free estate, married persons, and widoes that cannot support the burden of Religion, may in their houses produce fruits worthy of penance, to the salvation of their souls and for the love of JESUS CHRIST.  
The end of the ninth book.     

THE TENTH BOOK OF THE CHRONICLES OF THE FRIAR MINORS OF THE SFRAPHICALL FATHER S. FRANCIS.  
WHEREIN ARE RECORDED MANY notable things happened in the first beginning of the said Order.  

An advertisement of the first Translator unto the Reader.  
Devout reader, you must not marvel that in this book we have not followed the order of the author: for we have thus done for a better disposition of this work, and for your greater satisfaction, placing the chapters that concern the life of the holy Father S. Francis in their place, which I suppose the author omitted, because wanting knowledge of them at first, he would not afterward take the pain to change the method which he had with so much labour begun, though we, for the glory of God only and your contentment, have willingly undertaken the same. Know then, that,  
The first and second chapter are placed after the last chap. of the second book. The 3. chap. after the 27. of the second book. The 4. chap. after the 30. of the second book. The 5. chap. after the last of the book. And the 6. chap. after the 30. of the first book.   

Of what arrived to two Religious of S. Francis, with a Tyrant whom they converted to penitence.  
THE VII. CHAPTER.  
WHen first S. Francis with the Benediction of God and his own sent his first disciples to preach penance over the world, to the end they might communicate unto men the fruits of their good life, and by their example and the edification of their pious works, renew the church of God, being in foreign country's among barbarous nations, they that saw them, with admiration said, what ●a●ity is this? we have never seen men thus attired, barefooted, living so austerely, and so different from all other Religious, that they rather seem wild men, than other. Nevertheless when they entered into any particular place or house, they would say: God give you peace: and would admonish the inhabitants to fear and love God, as the Creatout of heaven and earth, and exhort them to labour always in the observation of his holy commandments: to do penance, and to amend their lives. And albeit few were found to whom these exhortations were grateful, yet they met with curious persons that made so many demands, as they were much troubled to give them answer: As whence they were, whence they came? Of what Order they were? how and whereof they lived? who was their chief? And in fine, by what authority they preached? Whereto with patience and humility thy answered that they were Religious of penance, of our Ladies of Angels at Assisium: that their principal head and director was Brother Francis: and that by ordinance and commandment of the Pope they preached penance. Others seeing them so disguised, and hearing them speak with such simplicity, reputed them fools, cozening or deluding companions, and would not admit them into their houses, for fear thy would rob them: whence it often arrived that none having compassion to harbour them, they slept in the church porches or under penthouses: & so persevering, by their example of poverty and humility, they at length moved the most obdurate hearts to compassion and devotion, & left many places edified in the fear of God. And therefore the reputation of their virtues increasing, they daily produced singular fruits of good example, among which this is one which we now intent to relate.  
It happened one time that two new Religious, but true children of the holy Father saint Francis, traveling through a country which they neither knew, nor they known to any, they came to a castle that was a retuge to certain thieves, of whom was captain a noble man of great family, but of most vicious life: whither being come, weary, feeble, and half starved with hunger and cold, not able to pass farther, they there stayed, without dreaming what danger might there befall them, and sent to pray this tyrant, to entertain, lodge, and refresh them that night, for the love of our Lord JESUS CHRIST. This noble man by divine inspiration, willingly received them into his house, and commanded incontinently a good fire to be made them, than caused them to cat with his people. At which time, one of the Religious that was a Priest, and had a special grace in preaching well, perceiving that at this table there was no speech but of robbing, killing and pilling, each one vaunting of his villainies, and glorying in his murders and thefts committed, the good servant of God resolved, after supper to make them an exhortation in the behalf of our Saviour JESUS CHRIST, with the greatest fervour he could procure. And so, grace being said, unable any longer to retain his zealous spirit, he addressed himself to the tyrant and said: Having received of you such a charity for the love of God, we should prove too ingrateful if we did not beseech the divine majesty to reward you for us, and did not endeavour to requite you by some documents conformable to our poverty, that may benifitt your souls and your peoples, whom I beseech you here to assemble together, we desiring to give to you all, a spiritual refection for the corporal which you have given us. This noble man having convocated all his people, and they having settled themselves to hear the sermon, the Religious began with exceeding fervour to discourse of the glory of Paradise, in these termed: My beloved Brethren in CHRIST JESUS, if the eternal felicities, for which God hath created us, were known unto us, and that we did often well consider them, what pain would we not undertake to serve him, and never to offend him, for fear to lose that joy and glory without end, for so base a trifle as the world? that sweet society of the Angels? that life and security of the blessed? that glorious satiety of the elect? that supreme light without night and darkness? that perpetual peace and amity without any fear or perturbance? and all the happiness that we can desire, free and secure from all disaster, with that divine fountain of the presence and glorious communication of the eternal God? And sith that man (so blinded and miserable) for so base and loathsome a thing, so short and of so slender value as is sin, will lose such innumerable and infinite felicities: he shall deservedly go into hell, there to endure eternal hunger, thirst, cold, all kind of torment, and perpetual affliction in the company of cruel devils, serpents and dragons, where is a continual death without end, and without hope of life, with palpable darkness. And finally greater miseries than we can imagine, considering that there is nothing but howlings, lamentations, despairs and eternal torments, and all evil void of all good, wherinto my brethren you have merited to be thrown and imprisoned, for the sins which you have perpetrated ●o precipitiously without any apprehension of the divine justice, at least according to the inference of your discourses, which have testified unto me your vicious and detestable life, you thereby giving demonstration that you neither fear God, nor esteem of his commandments, nor regard the doing of any good woock. Therefore my beloved brethren, do I admonish you in the behalf of our Lord JESUS CHRIST, who for you was fastened on the hard wood of the cross, and pardonned the thief, to give us confidence of his mercy: and do counsel you by the reverence of the omnipotency of the Creator of althings, not to make ship wrack and exchange of the celestial and eternal richesses, for the brief pleasure of sins, which as you experience, vanish as a shadow. Return then with great promptitude unto God, to the end he thrust you not into hell, denying you time and space to do penance: so many years having fleeted away wherein he hath so patiently expected you, though you have given no sign of regarding it. This Religious uttered these things and much more with such a zeal, that they pierced the heart of the Tyrant, who being touched by the holy Ghost, and already stricken with contrition, fell to the ground together with all his people, bittetly lamenting their sins. They showed signs of penitence, and after many tears the tyrant with great instancy required the Religious to set them in the way to save their souls, sith God had sent him hither for their salvation. And the Religious advised them to make a general confession of all their sin●es: Which being with notable devotion and contrition performed, he said: It is now necessary, that for penance for your sins which are enormous and in number infinite, you go in pilgrimage to visi● the holy places, and that you mortify your flesh by fasts, watchings and prayers, giving many almoses and performing other works of piety. But you must begin with satissaction, restoring what you injustly de●aine. Whereto he answered: Father, I am content to satisfy whatsoever I am bound unto. But because I was never out of this country, nor can write, not read, no not the Pater noster, nor can fast, I beseech you for the love of God to give me some other penance that I may be able to perform. The Religious replied: I will for the love of God do penance and pray unto JESUS CHRIST for you, that your soul be not lost. I will not for the present give you other penance then for mortification, yourself to bring us hither a little straw whereon to repose ourselves. The tyrant becoming a lamb presently brought straw for the Religious to rest on, and prepared their place himself: Then considering with himself the discourse that the Religious had made him, and how speedily he had converted him to penitence, he reputed him a saint, and resolved to watch him all that night to see what he would do. Now the Religious at his hour laid himself to repose, and when he thought they all slept, he arose & went out of the house, to do penance for the penitent as he had promised him. Lifting then his hands to heaven, he with many tears demanded pardon of almighty God for the sinner, & praying with exceeding fervour, his body was elevated from the earth the height of a tour, & in that manner, bitterly bewailed the soul of that noble man, begging pardon of JESUS CHRIST for his offences in such sort and with a charity so passionate, that he merited to be heard, as appeareth by what ensueth: for the penitent having seen and heard all this, not without exceeding terror, contrition and abundance of tears, accompanied with consolation, perceiving with what fervour the servant of God offered his prayers to the divine Majesty for the salvation of his soul: very early in the morning he sell at the feet of the Religious, praying him with great compunction to settle him in the direct way of salvation, he being ready to execute whatsoever he should command him. The Religious having consailed him to sell all he had, he did his utmost to make restitution where he was obliged, and according to evangelical counsel gave the rest to the poor: then offered him●elfe to God becoming a Frere Minor, where he persevered in virtues and piously ended his life: all his people were also converted and did penance. So the holy simplicity of this Religious produced a marvelous fruit, not preaching of high and subtle matters, nor with elegant words, but only of the pains of hell and glory of Paradise; as he had been instructed by the holy Father saint Francis.  
The 8. and 9 chapters are put after the 72. chap. of the first book, the 10. chap. after the 5. of the second book, and the eleventh chap. after the 74. of the second book.   

Notable humility of a Preacher of S. Francis his Order.  
THE XII. CHAPTER.  
AN English Frere Minor and Doctor of divinity, preaching in the Monastery of S. Damian, where S. Clare was Abbess in the presece of holy Br. Giles he as a great friend of humility would make proof thereof in this Preacher, and so in the midst of his sermon, he willed him to be silent because himself would preach, and the divine incontinently held his peace, and Brother Giles with exceeding fervour of spirit and to the great amazement and edification of the hearers uttered matters of great sublimity and eminency touching almighty God: then turning towards the Divine, he willed him to proceed in his sermon: which S. Clare perceiving, she was exceeding joyful & said: This day is accomplished one of the defines of S. Francis, who would often say: I desire that my Religious be so humble, as that a Doctor in divinity going into the pulpit, if a simple lay Brother make a motion to preach, the Doctor shall gi●e him place. I tell you truly my Brethren; this Preacher hath more edified me, then if he had raised one from death.  
The 13. chapter is after the 54. of the first book, the 14. chap. is after the last of the second book.   

Of a very terrible accident unto a Novice, clothed by S. Antony of Padua.  
THE XV. CHAPTER.  
THere was a worldly man whose profession was to follow the wars, in which practice he did much mischief: this man induced by the devil came to the blessed Father S. Antony of Padua, than Guardian of the Monastery of Lymoges, and besought him to give him the habit of the Frere Minors, affirming a desire to serve God therein. The Saint as zealous of the salvation of souls, after divers and several conferences with him, and always finding him firm in his pretended holy purpose, heard his confession: then having piously admonished him to do penance for his sins he gave him the habit, and had a particular care of his deportements: but this lewd wretch having promised the devil to serve him with fidelity in whatsoever vocation he should take upon him, and never to discover his intention to any person, did very strongly observe this convention; and in his general confession, ●sing his utmost dissimulation did conceal this secret of the devils from saint Antony, and indeed did always in his heart excogitate matters directly opposite to his salvation, as his master the devil had taught him. So that it is easy to judge that God had not drawn him to Religion: but rather some discontentment, in that his worldly affairs succeeded not as he wished, and hearing saint Antony preach, he became Religious, yet omitted not to hope and expect some benefit from the devil. Saint Antony as a faithful servant of God, with exceeding fervour made him many remonstrances, to induce him to renounce the world with all his heart, to resist chastise his flesh, to shun the devil, and to withstand all his temptations; and to this effect gave him means to perform a sharp and rigorous penance for his enormous sins. But this Novice in all such virtuous and pious actions did dissemble, as having no affection thereunto. This wretched Novice them going one day out of his cell, which was on a little hill separated from the others, saw a very fair horse well harnessed, with a complete a mour upon him and a cloak bag on him behind: which at first sight and apprehension amazed him; but after having without fear beheld the horse, he had a desire to see what was in the cloak bag, and to that end laid hold on the horse by the rains and drew him a side, where having searched the said cloak bag, he found store of money and a saire suit of apparel, so that having found a horse, apparel, armour and money, he reputed himself most happily furnished withal that he desired: whereupon shaking off his Frere Minors habit, & putting on his worldly attire, and armour of a soldier, he mounted on horseback, and so secretly rode away that none perceived him. The same day he made such speed that he arrived at Bourges in Berry, where alighting late at an Inn, the hour of supper being come, he set himself at table, and was attended by the daughter of the Host, who so well pleased his fancy that he demanded her of her Father in Marriage, and to induce his consent showed him the money he had in his cloackbag. The Host at the sight of so much money was tempted with avarice, granted his daughter to be his wife, and left them to compliment together. The devil then presently leaving the figure of a horse and having put on the shape of a man, came about midnight and knocked at the door of that Inn, where being entered, drew the master of the house a side to speak with him, seining himself jealous of his honour, and said: Sir, is it not true that you have consented to marry your daughter to a stranger, it is said the host, the devil replied: know then that he whom you have accepted for your son in law is a Religious man, who as alewd fellow hath deluded you and ravished your daughter. Therefore, sith there is no other remedy, follow my counsel: go whiles it is night he sleeping in his bed, but so warily that he may not hear you, and you shall find his head bare, shaven with a crown in manner of a Religious: so that it proving infallible what I tell you, cut his throat, and take his money withal that he hath, wherewith you shall much better marry your daughter. Besides, there is no cause of fear, for this fellow is not known in these quarters nor in any part of France: This discourse put the ●ost into an extreme anguish; but being at length overcome by the passion of choler, and encouraged by the devil, he resolved to murder his new son in law, if he found it true which his pretended friend had told him, whom he prayed to stay till he had effected his counsel, to assist him to bury the body, promising him a share of the money whereto the devil accorded so this Host went so dexterously into the chamber of the novice, that he found him profoundly sleeping, and half naked, and perceiving the religious crown conformable to what was told him, he would expect no farther proof, but esteeming himself dishonoured and deceived, drew out his dagger and cut his throat: which done, returning to the place where he left his pretended friend that had thus counseled him, he could not find him in all the house, then going to seize on the cloak bag, the armour, and apparel of the dead man, he could find nothing, nor the horse in the stable: and therefore presently suspected it to be a diabolical illusion, and with the most secrecy he could, buried the body, than went and made his confession to S. Antony who then preached in the same town of Bourges, who a little after publicly divulged the same, to make appear how dangerous it is to run out of the true way of the fear of God, who permitteth them that willbe faithful to the devil and persever in their sins to the end (thinking to deceive his divine Majesty) to end their days most miserably.  
The 16. chap. is after the last of the first book, the 17. and 18. are after last chap. of the second book.   

Of the humility and devotion of Brother james.  
THE XIX. CHAPTER.  
BRother james a gentleman and much honoured in the world, becoming a Frere Minor, was so devout and spiritual, that in his prayer he was often rapt in ecstasy, wherein he was very frequently visited of God. He perceiving what graces our Lord had endued him with all in prayer, entreated his Guardian, the better to exercise himself in this grace, that he would please to dispense with him for affairs of the kitchen and other offices, wherein, being a lay Brother, he was in that Covent employed, which was granted him, to the end he might with more repose and liberty apply himself to contemplation. Br. james being thus freed from the kitchen, and other offices of the house, lost all the graces which almighty God had given him in prayer. Which having experienced, he with abundance of tears besought his Guardian to return him to his former employments: wherein our lord again restored him his grace. He thenceforward so profited in prayer joined with humility, that on Christmas day (to communicate timely and to continue all the morning in the Church to hear mass and the divine service) he prepared the dinner for the Religious in the night, and left it over the fire. Now the Guardian seeing him continue so long time in prayer & serving at mass, went admiring to the kitchen to see if he had made any preparation for dinner. But he found the pots overturned and broken and saw that the cats had eaten the meat: then presently going to Brother james, he willed him to hasten into the kitchen. Which he did, and finding the pots broken, the pottage spilled, the meat devoured, and every thing overthrown, he was exceedingly grieved. Nevertheless falling on both his knees, he with abundance of rears besought the omnipotent bounty, to assist in this his affliction. The sequel was admirable: for his prayer being ended, the pots were rejoined and filled again with pottage and meat like unto that which he had prepared, as if it never had been at all touched. Wherein almighty God would make appear to this Religious, how much humility and prayer joined together are grateful unto him.  
The 20. chap. is after the last of the second book.   

Of a Guardian that had little charity, and how almighty God did chastise him.  
THE XXI. CHAPTER.  
There was a pious lay Religious that endured extreme torments in his feet by means of the gout that exceedingly afflicted him: but in the winter time more than else, and yet did he not omit to labour in the garden in the coldest season of the year. Notwithstanding his indiscreet Guardianseeing him at night by the fire to anoint his feet with an ointment (though the rigorous cold was cause sufficient without any other infirmity, to warm himself) he commanded him from the fire, and not to burn so much wood. Whereto the poor Religious answered, that he had no other mean to ease the extreme torments he endured procured him by the gout, then to warm his feet and to anoint them with that ointment, which was given him for very remedious thereunto, & besought him for the love of God and S. Francis not to take it ill. But the Guardian would not hear him: so that the Religious retired doubly afflicted unto his cell, beseeching God to assist and aid him with his grace. But the omnipotent did not long defer to do vengeance: For he sent the Guardiam the same torments which the poor Religious endured, wherein finding no other remedy then to warm him by a great fire, he began to acknowledge his little charity and confessed his fault, saying: My God have pity on me if thou please, and assist me with thy mercy, for I acknowledge my desert of this torment, sith I have been cruel towards my simple Brother, depriving him of his assured remedy in his necessity. And sending for him, he said: Brother, warm yourself both day and night according to the need you have. For I am assured the fire is a great help and ease unto your torments. This Guardian having done penance was in few days after cured by means of this charity.  
The 22. and 23. chap. are after the last of the second book.   

Of the subtle tie which two several times the devil used to reduce the Frere Minors from the strictness of their poverty.  
THE XXIV. CHAPTER.  
THe Frere Minors of those primitive days lived at Mont Alue●ne in the same spiritual tranquillity and poverty as S. Francis had instituted and instructed them. The devil unable to support such a virtue of prayer, abstinence and austerity of life, nor able to disquiett the Religious, by desires of substance and temporal affairs, invented a new subtlety to induce them to remit and lessen the austerity and perfection of the spiritual life wherein they persevered, which was thus: There was in those parts a very rich gentleman, that had no devotion to the Frere Minors, nor ever gave them any almose. The devil taking on him human shape became his servant and so diligently served him, that he shortly committed unto him the government of his house and the absolute disposition and management of his affairs, following his counsel in all his business. Now as they one day discoursed together, the devil began to praise the Frere Minors of Mont Aluerne, saying that they were SS▪ and that whosoever were charitable in almose towards them did much merit with almighty God. Then did he allege unto him so many pregnant reasons, that he wrought the gentleman to be so devout and affected to those Religious, as that he almost every day sent them for almose, bread, flesh, fish, fruit, and all this in such abundance, that the Religious who formerly lived austerely began to live bountifully & royally with this almose procured them by the devil. Which being perceived by certain good ancient Religious, who acknowledged the spiritual detriment that arrived unto them, one of them began to consider on some means to remedy the same, & therefore he recommended himself to God and besought him, not to permit his servants to fa●● into such relaxation in their manner of life. And so being touched with the spirit of God he went with his companion to the house of this gentleman than benefactor, with whom having discoursed of divers matters touching almighty God, he demanded of him who had induced him to such devotion towards them as to bestow on them such liberal almose, considering that a little before he was nothing charitable towards them at all. Whereto the gentleman answered that among infinite services which one of his servants had done & still continued, he reputed this the principal, that he had wrought him to be affected unto them for the benefit of his soul. And had such a special care to put him in mind to send them some bountiful almose, that there was never day wherein he failed to procure the performance thereof. This Father admiring the exceeding charity of this servant, prayed the gentleman that he might see him: whom causing divers times to be called, there was no means to make him appear before this holy Religious. But being at length thereunto enforced, as soon as this good Religious saw him he knew who he was. And he seeing himself discovered, vanished, and was never after seen in that place. The Religious then having discovered the subtlety of the devil, and procured the gentleman's promise to send no more almose to the monastery, he reform it, and restored it to their former abstinence and rigour of spiritual life.  
The devil invented an other delusion in Portugal in the Covent of Alenquer, to disturb & disquiett the Religious of that place. For having assumed the human shape of an excellent Physician, Surgeon, or Apothicary, he went to the Covent to demand the habit of a Frere Minor, which he did with great instance and feigned devotion, pretending to serve God therein. Having received the habit, and being Novice, he dressed, assisted and attended the sick Religious with so extraordinary a charity & promptitude, and therein was so diligent, and also in assisting at divine service and prayer, where he appeared so devout and in allthings feigned himself so humble, that the Religious were exceedingly pleased in him, in whom thy perceived nothing deserving admonition, but that he always made some excuse or cuasion to shun the sacred communion with the other Novices, lay Brothers and other Religious that were not Priests, so that her never communicated all the time of his being there. This feigned Religious began of himself to publish unto secular parsons his qualities and sciences. So that there was always some one at the Covent door that demanded certain water, receipt or medicines for divers infirmities, he having already the fame of an excellent Physician. Wherewith the Religious were so disturbed that the Guardian who was one of the disciples of Saint Francis, upon this inquietude gave himself to prayer, to know the will of God in this behalf: where it was revealed unto him, that the Physician was a devil, and had put himself among them to disturb them; whereupon he took the habit from that novice and consequently expelled the devil. So that the Covent returned to its former repose and poverty, which had already began to grow to ruin by the great quantity of almose brought thither by means of the Physician, to whom infinite people from all parts did resort.   

How our Saviour jesus Christ, by the merits of S. Francis, conserved certain Religious in the Order.  
THE XXV. CHAPTER.  
AYong Religious being professed was so tempted by the devil, that he would needs leave the habit: yet would he not do it without the consent of saint Francis, of whom he demanded leave to depart. But he denied him in these words: Brother, sith our lord by his piety hath delivered you from the perils and miseries of the world, you may by no means return again thereto. This Religious being yet still tempted to leave the Order, went to the Pope to get dispensation of his Holiness. But there also finding denial, he of him self cast off the habit, then wandering alone in the holds he met a man naked having such wounds as our Redeemer JESUS CHRIST received for us in his feet, hands and side, who showed him his wounds: wheratt the young man being utterly amazed, asked him who he was & how he had received those wounds so like to those of our Lord JESUS CHRIST? Whereto our Saviour answered: It is myself that have been thus wounded for thee, and for mankind, and yet thou wilt abandon me to follow the world, behold these wounds which I have endured for thee. And at all times that the devil shall tempt thee causing thee to endure some contradiction against thy desire and taste, fix thine eyes on these wounds and thou shalt find consolation. Which said he incontinently vanished, and the young man changing his purpose returned to S. Francis, to whom he acknoweleged his fault, and having obtained pardon, he recounted to all the Religious what he had seen, and piously persevered in the Order to the end.  
An other Religious was tempted with desire to visit his kindred, and leave being refused him by the Provincial, he said to himself: I will go, and they shall see who can force me to return: and presently without further licence departed. The Religious followed him far, most instantly praying him to return; But rejecting their prayers ad admonitions and proceeding in his journey, he was a little after surprised with such an extreme desire of sleep, that he could not possibly resist it, and so falling to the ground he fell a sleep. And presently he had this vision: S. Francis (who then lived and was far distant from those quarters) appeared unto him, saying: how hast thou dared to misprise the yoke of obedience return incontinently to the Covent whence thou art fled. And because he would not go, S. Francis stroke him sound with a wand which he had in his hand, so that awaking he still felt the pain of the blows received; whereupon he speedily returned to his Covent, where his Brethren having very charitably received him, he related unto him how S. Francis had enforced him to return.  
Sometime after a young gentleman of very delicate constitution being admitted into the Order of the Frere Minors, began (by diabolical temptation) to have his habit in such horror, that he seemed to carry on him a most base and abominable burden. This ircksomnes of religion increasing in him, he resolved to abandon it and to return to the world. Now his Master of the Noviciat had taught him, that as often as he passed before the altar of the most sacred sacrament, he should uncover his head, bend his knees, & crossing his arms, lowly incline towards the ground. Which having done the same morning that he had purposed to depart, he was as it were constrained to kneel before the altar, and at the instant had this marvelous vision: He saw an infinite multitude of Religious that passed two and two in procession before the altar, clothed in most rich and gorgeous attire, having their face, and hands, and whatsoever exteriorly appeared of their bodies more glittering than the sun, with a countenance and gesture extremely joyful, and more excessive than can be imagined, who did sing most melodiously. In the forefront marched two Religious more notable than the others, so gloriously attired that they astonished the beholders. Towards the end of this procession came a Religious in habit of particular glory, who was honoured by the others as one newly entertained into their company. The novice not knowing the signification of this procession prayed the hindmost to tell him who they were, who turning towards him, said: We are your Brethren Minors that now come from Paradise, and ask them who were those two more glorious than the rest, they answered: they are the blessed Fathers S. Francis and S. Antony, and he who is almost the last, attired in particular glory, is a Religious who is now dead whom in this solemn triumph we conduct to paradise, because he hath courageously battayled against temptations, and persevered in his holy purpose to the end. These beautiful and sumptious habits which we wear, are given us for recompense of the so rude asperity of the habit which so patiently we wore in religion. God hath also endued us with this glory for the humble penance which we have supported, and for the holy obedience, chastity and poverty which we have with alacrity observed to the end. And therefore my child make no difficulty to wear the sack cloth and habit of our Religion, it being so profitable: in regard that if thou combat courageously in the habit of S. Francis misprising the world, mortifying the flesh, and resisting the devil for the love of our Lord JESUS CHRIST, I know thou shalt have fruition of this glory. Which said the vision disappeared, and the Novice finding himself full of comfort and consolation in God, rejecting all the temptations, and resolving thenceforward to esteem all the rigours and contempts of Religion as sports and contentments, he therein lived and died very piously.  

The 26 chapter is after the 85 chapter of the first book.  
The 27 chapter is after the 27 of the first book.  
The 28 chapter is after the 95 of the first book.  
The 29 chapter is after the 39 of the second book.  
The 30 chapter is after the 19 of the eight book.  
The 31 chapter is after the 48 of the first book.  
The 32 chapter is in the midst of chap. 2 of the 2 book.  
The 33 chapter is after the 17 chapter of the second book.  
The 34 chapter is after the 33 of the second book.    

How a Lawyer by occasion of a vain word entered into the Religion of saint Francis.  
THE XXXV. CHAPTER.  
BRother john Parent who was the first Minister General after S. Francis, entered into that Order in the time of the said saint. Living in the world, he was a Doctor of law and judge de Civitate Castellana of the Province of Rome whence he was native. Being one evening at a window of his house and attentively beholding the trouble a s●vineheard had to make his hogs enter into a stable, he heard a companion of the swineheards say unto him: If thou wilt make them enter, say these words: Hogs, hogs enter ye into the stable as Lawyers and judges enter into hell. Which the swineherd having said, the hogs without any noise incontinently hastened into the stable, and were no more troublesome to their guide. The judge perceiving this, touched with an extreme fear of the justice of God, incontinently rejected his office, and became a Frere Minor, and one of his sons, with him, and spent his life most exemplarly in that Order, in prayers & tears, and so austere in penance, that being Minister General, he visited all the Order barefoot: so did he gather so much profit touching the good of his soul, even of a vain word.   

Of an admirable vision that happened in the Covent of saint Francis of Lisbon.  
THE XXXVI. CHAPTER.  
Many holy parsons flourished in Spain in the primative time of this Religion and especially in the Province of S. james of Galicia, albeit of their works and sanctity of life, particular records are extant of very few, among whom is of one Br. john that resided in the Covent of S. Francis at Lysbone within the province of Galicia, on whom our Lord bestowed many special graces, & particularly this, that in principal feasts, at the Euensonges, Matines, or in Mass, he always communicated unto him some spiritual consolations. But one feast of S. john Baptist, not having received the ordinary consolations from Almighty God, at any of those hours he was thereat exceedingly grieved, and therefore the sixth hour being said, and the Mass ended, he remained alone in the choir bitterly lamenting, for fear that he had offended our Lord JESUS CHRIST, in that he knew not the reason why he was deprived of those ordinary graces, and in his heart, with sighs sobs & tears he cried unto God: My God, why hast thou forsaken me? and thus persevering till all the Religious were in the refectory, he still demanded that ordinary spiritual almose of almighty God. And then did he hear a voice that said: john arise, go to the refectory, follow the communality, and think not thyself better then the others. Wheratt being utterly confounded, inclining his head, he went unto the others into the refectory, and ●at down at table: but assoon as Grace was said, he saw the heavens open, and an Angel descending thence, bringing a golden pen, a table napkin, and a knife: this Angel entering into the refectory, went directly unto the Religious that did read, whose breast he opened with the knife, than dried it with his napkin, and on his heart wrote in letters of gold, johannes est nomen eius; the same he did to all the Religious, till he came to one that had been canon of the great church of the said city, whom he would not touch, affirming that the night following he would abandon the Order, which indeed he did, neither would he touch the Reader of the Covent nor his companion, because in a feast of solemnity they had left the Covent to go preach in the city: but at length by the prayers of the said john, he wrote the said words in their hearts. And so after he had written in them all, he returned to him that did read, and shut up his heart, the like he did to all the other Religious, saying: Confirmatum est nomen eius, which was an exceeding c●●●olation to this blessed Father.   

A notable miracle of the B. Sacrament, wrought in the Covent of S. Francis at Man's, a motive and cause of the erection of a worthy confraternity.  
THE XXXVII. CHAPTER.  
THe Covent of the city of Man's, is one of the most ample and ancient of the Order, there commonly residing forty Religious or more, from the time that the blessed Electus, one of the companions of saint Francis there laid the foundation about the year 1215. A devout and ample confratetnity (perhaps the most ancient of Christendom) was erected, and is honourably continued in that Covent upon this occasion: A venerable and very simple Religious celebrating mass, a spider of loathsome greatness casually (or to speak more Christianly, by divine providence) fell after consecration into the sacred chalice. The devout Religious at first apprehension was much perplexed how to behave himself in the holy communion (were it that the directions how to behave himself in the holy communion (were it that the directions how to proceed in such accidents were not then recorded in the Missal Rubriques as they are now, or that he did not then reflect on them, for more ample manifestation of the glory of God) he finally resolved upon that excellent promise of our Lord: If they who believe in me as they ought, drink any mortiferous poison, they shall receive no detriment thereby; & so coming to the sacred communion of the precious blood of our lord, he in one draft refected himself both with poison and the medicament of death and of life, so that even in this point might be accomplished that which the Church singeth at the resurrection of our Lord: Mors & vita duello conflixere mirando, and as here Dux vitae mortuus regnat viws, so than did he grant that effect to this same precious blood that it expelled the poison, and without pain the venomous spider passed through the Priest a little after, when the other Religious of the Covent and certain devout secular persons there present, thought no otherwise of the Celebratour (having by his relation understood what had happened) then those of Malto conceited of the biting of S. Paul by the viper. Almighty God here renewing that ancient miracle, saving that this appeareth greater, by the difference of an exterior biting of a viper, and the interior operation of a spider no less venomous. The people of Man's that were ever very religious, did by this miracle so augment their devotion unto the B. Sacrament of the Altar, that at the same time was erected a Confraternity of innumerable persons of all qualities, which is most devoutly entertained in that Covent, & hath been since imitated in divers other Cities and towns of the kingdom of France, to the glory of God, the augmentation of his service, and the benefit of Christian people  
The end of the first part of the Chronicles of the Frere Minors.     

A TABLE OF THE PRINCIPAL MATTERS CONTAINED IN THIS FIRST Tome of the Chronicle histoire of the Order of Saint Francis.  

ALMS.  
SAint Fra. asked a beggar forgiveness. pag. 3.  
He put off his own clothes, to clothe one ragged, p. 5.  
He selleth his Father's merchandise to repair S. Damians Church, p. 9  
At Rome he put off his own clothes, to clothe a beggar, p. 15  
S. Fran. giveth Br. Giles his cloak in an alms, p. 22  
He gave away his own cloak and his companions in the depth of winted, p. 92  
divers other like acts of charity, p. 93. 94. 95   

S. Anthony of Padua.  
The life of S. Antony, p. 56. etc. Angelus.  
The life of. Br. Angelus, p. 530. Ambrose.  
The life of Br. Ambrose, p. 534   

Agnes.  
The life of S. Agnes sister to S. Clare, p. 630. & 684.  
The life of saint Agnes, daughter to the king of Bohemia, p. 692   

Creatures.  
The love and compassion which Saint Franc. had of unreasonable creatures, p. 182  
He redeemed a sheep from amongst goats, ibid.  
He gave his cloak to save the life of two lambs, p. 183.  
He cursed a sow for eating a lamb, ibid.  
The entertainment of S. Fran. by birds on the mount Aluerne, p. 288.  
A flock of sheep honour him, p. 290  
How obedient a sheep was to him, ibid.  
A Sheep and a lamb, show a will to honour God, p. 291  
A Leveret, a Coney, and a Fish, became tame unto him, ibid.  
Of many other miracles like to the precedent, p. 292. 293  
Of the love S. Franc. boar to all creatures, p. 296  
Of Ants, or Emmots, p. 300  
Of the favours which God bestoweth on fishes, p. 477   

Churches.  
Three Churches repaired by S. Franc. p. 16. 17   

Cross or Crucifix.  
A Crucifix speaketh unto S. Francis, p. 7.  
A Crucifix speaketh unto him in the Church of S. Damian, p. 9  
A vision of the Cross to Br. Silvester, before he was religious, p. 53  
S. Fran. cured a priest by the sign of the Cross, p. 199  
A Crucifix walketh with him, p. 240  
He multitude bread by the sign of the Cross, p. 252  
He tamed a wild wolf thereby, p. 293  
He converted thereby water in wine, p. 317  
Many miracles wrought by S. Francis by the sign of the Cross, p. 424  
S. Anthony cured a cripple by the sign of the Cross, p. 481. 482  
Br. Leo with the sign of the Cross cured an Apostume, p. 519  
Many miracles wrought by Br. Christopher by the sign of the Cross, p. 553. 554  
The virtu of the sign of the Cross, p. 588  
Of many miracles wrought by saint Clare, by the sign of the Cross, p. 663. 664. etc.   

Contempt of the world.  
S. Francis stripped himself stark naked to render his clothes to his Father, p. 12  
Of the contempt of the world, p. 602   

Chastity.  
Saint Franc. would not that his Brethren should behold women, p. 68 69  
How Br. Gyles affected chastity, p. 571  
Of Chastity, p. 603   

Christmas.  
How saint Francis once celebrated the feast of Christ's Nativity, p. 168  
Of the consolation which saint Clare received on the feast of Christ's Nativity, p. 643.   

Christopher.  
The life of Br. Chistopher, p. 55●   

Clare.  
The life of S. Clare, p. 623   

Devils.  
Saint Francis commandeth the devils, p. 103  
The devils hold a chapter, against the order of S. Franc. p. 119  
The devil entereth into his pillow, p. 129  
How he confounded them, p. 132  
How he assisted his Religious from choking by the devil, p. 135  
The devil tempted him to make him leave prayer, p. 214  
An assembly of devils against his order, p. 281  
The devil endeavoureth to kill him, p. 289  
divers things discovered by S. Anthony of the devil, p. 465. etc.  
How Bro. juniperus was feared of the devil, p. 544  
How Brother Gyles defended himself against the devil, p. 588  
Of one who had made a convention to serve the devil, p. 736   

Ecstasies.  
Saint Francis eating with saint Clare, both were rapt in ecstasy, p. 277  
The extaticall contemplation of Br●. Quintavall, p. 507  
The admirable ecstasies of Br. Gyles, p. 576. 580  
The ecstasies of saint Clare, pag. 661  
An ecstasy of saint Agnes, pag. 686   

Elizabeth.  
The life of saint Elizabeth, daughter to the king of IIungarie, p. 710   

Elzearius.  
The life of Brother Elzearius, pag. 724   

Gyles.  
The life of Br. Gyles, p. 563  
His visitation by Saint Lewis king of France, p. 585  
Of divers strange speeches, and admirable answers of his, pag. 581. 586. 589. etc.  
divers discourses of his, as, of faith, of charity, of humility, and others. p. 595. 596. etc.   

Humility.  
Of the great humility of S. Francis, p. 138. 139.  
Of his exercises of humility, pag. 144  
How he exercised his novices in the same, p. 145.  
A Bishop forced by Saint Francis humility to let him preach, p. 149.  
Three thieves converted by his humility, p. 151  
His humility to a Bishop, that called him idiot, p. 157  
Remarkable humility and satisfaction in a Frere Minor, p. 266  
Of patience and humility, p. 308  
The humility of Brother Macie, p. 521  
Of Br. Angelus, p. 532  
Of Br. Ambrose, p. 534  
Of Br. juniperus, p. 536  
Of Br. Gyles, p. 568.  
Of S. Clare, p. 632  
Of S. Elizabeth, p. 713  
Of an English Frere Minor, p. 735. 736  
Of Br. james, p. 738   

Indulgence.  
Of the plenary Indulgence granted by jesus Christ to the church of our Lady of Angels, pag. 212  
The day thereof miraculously assigned from heaven, p. 214  
The publication thereof, p. 216  
The same day a Dove was seen to fly in the Church, and our Lady appeared in the same, pag. 218.  
Of miracles wrought in confirmation of the said Indulgence, p. 217  
Testimonies of persons deceased touching this Indulgence, p. 218. 219.  
divers miracles of the same Indulgence, p. 220. 221. 222   

Injuries.  
S. Francis taken prisoner by thieves, p. 4  
S. Francis beaten and imprisoned by his father, p. 19  
Beaten of thieves, and thrown into a ditch of snow, p. 13  
Injuries offered to those who were first sent by S. Fran. to preach to the world, p. 25   

juniperus.  
The life of Bro. juniperus, p. 56 etc.   

Lent.  
Of the Lent S. Fran. Kept at the lake of perusia, P. 318  
Item of S. Michael, p. 319.   

Leo.  
The life of Br. Leo, see, p. 516. etc.   

Leapre.  
S. Fra. kisseth a Leper, p. 7  
He serveth Lepers, his care of Lepers, p. 40.  
By his humility he cu●●th a Leper inwardly and out wardlie, p. 150   

Luxury.  
Luxuries. See Temptations▪   

Martyrdom.  
How S. Francis went to Syria to seek martyrdom, p. 103  
Also to Moroccho, p. 105  
Five frere minors Martyred by king Miramolin, p. 418  
Seven other frere minors martyred, p. 451  
Two other martyred at Valencia, p. 452  
Five other martyred at Moroccho, with many christians also, p. 455  
The martyrdom of Brother Electus and his companion, p. ibid.  
The desire S. Antony of Padua had of Martyrdom, and his departure for Moroccho for this purpose, p. 457 etc.   

Macie.  
The life of Br. Macie, see, p. 520   

Miracles.  
S. Francis cureth one of an ulcer in kissing it, p. 14  
He obtaineth by prayer, to see his religious that were dispersed far a sunder, p. 26  
S. Francis and his disciples afflicted with hunger, a man appeareth unto them loaden with bread, p. 48  
How God sustained some frere minors miraculously, p. 120  
Of one of their benefactors whose money increased miraculously, p. 121  
A capons leg, converted into a fish, p. 160  
S. Francis gathered white and red roses in januarie, p. 215  
divers miracles concerning the Indulgence given from heaven to the church of our Lady, p. 218. 219. 220.  
S. Francis multiplied bread by the sign of the cross, p. 252  
Dinner miraculously prepared whilst the cook was at the Church, ibid.  
divers miracles wrought by S. Francis, p. 285  
He was received of a hard rock, as of soft wax, p. 289  
How many unreasonable creatures miraculously obeyed him, p. 290. 291. 292. 293  
Fire lost his force in making a cauter in the body of S. Fran. p. 294  
Of a miracle of Apples, p. 298  
A woman carried away by the devil for troubling S. Fran. sermon, p. 300  
A light enlighteneth him in a dark night, p. 301  
Many miracles confirming the life and doctrine of S▪ Francis, p. 316. 317  
Many miracles of him after his death p. 353. 356. 357. 358. 359  
Of the miracle of the St●gmates. p. 370. 371. 372. 373▪ 374  
A woman dead, ra●sed by the merits of S. Francis, p. 375  
Other dead raised by the merits of S. Francis, p. 377  
Others delivered from the danger of death by his merits, p. 378. 379. 380. 381 etc.  
How he delivered many pilgrims from the tempests of the sea, p. 384. 385. 386  
divers also out of prison, 386. 387. etc.  
divers women with child, p. 390. etc.  
divers blind received sight, p. 393. 394  
Miracles of divers sorts wrought by S. Francis, p. 401. 402. etc.  
Miracles wrought by S. Francis by the sign of the Cross, p. 404  
Of many miracles wrought by the five martyrs, put to death by the hand of king Miramolm, p. 435. etc.  
Of many miracles of S. Anthony of Padua, 463. 464. etc.  
Of a foot a man had cut off p. 472  
Of the fishes of the sea who give care to his sermon, p. 476  
A miracle of the B. Sacrament, p. 478  
Of his eating of poison, p. 479  
Of his miraculous preaching, p. 480  
See more, p. 481. etc.  
The miracles of Br. Quintavall, p▪ 507 etc.  
Of Brother Ruffinus, p▪ 514 etc.  
Of Brother Leo, p. 518  
Of Brother Zacharie, p. 526 etc.  
Of Brother Walter, p. 528 etc.  
Of Brother Ambroise, p. 535 etc.  
Of Brother Christopher, p. 553 etc.  
Of Brother Gyles; p. 567 & 619  
Of S. Clare, p. 635. etc. & 663 678  
Of S. Agnes, p. 688  
Of saint Elizabeth of Hongarie, p. 719. 722   

Mission.  
Saint Francis sendeth his religious ●uer the world, p. 24  
Item p. 110. & 119  
He sendeth his religious to preach to the Moors in Spain, p. 421  
Their shipping at Alenquer p. 425  
Their arriving at Seville, p. 426  
Their preaching before the king of the Moors, and their judgement to die p. 418. 419  
And of divers other things unto pag. 442  
Of seven other frere Minors sent to preach the faith to the Infidels, p. 448   

Mortification.  
Rigorous chastisements for inconsiderate words, p. 39  
Of the austerity of the life of S. Fran. pag. 64. 65  
How he cast him into a pit of snow, p. 67  
A parable he used touching the mortification of the eyes, p. 69  
Of the great austerities of the first Frere Minors, p. 118  
He made one of his Bre. set his foot upon his throat, p. 161  
He wallowed himself naked on a bush of thorns, p. 215  
Wherein the true joy of a Frere Minor consisteth, p. 308. 309  
The mortification of Br. juniperus, p. 537  
Of Br. Christopher, p. 551  
Of Br. Gyles, p. 565  
Of S. Clare, p. 636  
Of S. Yues, p. 727. etc.   

Obedience.  
Comparison of a dead body to one truly obedient, p. 78  
The rigorous chastisement of one disobedient, p. 80  
Of Obedience, p. 307  
S. Francis commandeth a Saint deceased, to worck no more miracles and he obeyeth, p. 207  
The obedience of Brother Quintavall, p. 514  
Of Br. Macie, p. 520  
Of Br. Gyles, p. 568  
A discourse of Obedience, p. 614   

Order, or Rule.  
How S. Fran. tooks occasion first to begin his order, p. 18  
Of the the first Rule he ordained for the Frere Minors, p. 27  
Of their habit, p. 28  
Service, their Fasting and Obedience, p. 29  
Of correction in case of offending, pag ●30  
That they must receive no money, p. 32  
Of their ask of alms, diet and refection, p. 33  
How the sick aught to be served, pag. 34  
Against murmuring and calumniation, p. 35  
Not to converse with women, pag. 36  
Punishments for the sins of the flesh ibid.  
Of their manner of traveling through the world, p. 37. 38  
Of the preachers, p. 38  
How and when they ought to assemble, p. 40  
Of confession and communion, ibid.  
Of the miraculous approbation of the Rule, p. 44  
A parable of S. Fran. to the pope to confirm his rule, p. 46  
The pope's confirmation thereof, p. 47  
Of the second Rule instituted by saint Fran. p. 224  
The confirmation thereof by Pope Honorious the second, p. 229  
Of the third order of penitents, and of the first occasion thereof, pag. 279. 280  
Of the confirmation of the Rule of S. Clare, p. 647  
The third order of saint Francis, p. 695  
divers breves in confirmation thereof, p. 679. etc.  
Of the holy persons of the third order of S. Fran. p. 729. 730  
How by the merits of S. Fran. certain religious were conserved in their order, p. 742    

APPROBATIO.  
NOS JACOBUS BLAZEUS Dei & Apostolicae sedis gratia Episcopus Audomarensis hunc librum cuititulus THE CHRONICLE OF THE FRERE MINORS, à probo & Catholico viro D. Guilielmo Cape in linguam Anglicanam versum, à Carolo Boscardo huius Civitatis Typographo typis mandari ac diwlgari permittimus: cum ex fidedigno testimonio teneamus illum, nulla ratione voluisse sciens & volens quicquam corrumpere, aut à germano verborum sensu transferre. Actum Audomaropoli in Palatio nostro Episcopali die xxij, januarij 1618.  
De mandato Reverendissimi Domini Episcopi Audomarensis Praefati;  
L. DESCAMPS Secret.